406 Journal of the Asiatic Society of Bengal [August, 1910. 



As they had the gods of light for their leaders, they lived 

 many years, and when the sons below were fit to hold the bridle 

 (were fit for ruling), the fathers above went happily to heaven, 

 dwindling away like a rainbow. 



The son of Sribs khri btsanpo was Grigum btsanpo. 1 

 He had three sons : Sha khri, Nya khri, and By a khri. 

 Bya Khri received the name of sPu de gung rgyal. He resided 

 at the great castle of Yarlung. In the time of this king, the 

 Bon [religion] of the Yiingdrung (svastika) arose/ 2 



these kings are given. Herbert Muller notes that all these kings were 

 named after their mothers. (The Tibetan matriarchate). In line 7 of 

 the above song the 'adi of the Tibetan text is superfluous. 



1 A revolution under Gri gum btsanpo is mentioned by S. Ch. Das. 

 See J.A.S.B,, vol. 1, p. 214. 



* As regards the Bon religion, its earliest type is certainly nature 

 worship, as represented in the ancient Tibetan inscriptions from Lhasa 

 (8th and 9th century), and in the gLingchos of Ladakh. As regards 

 gLingchos, see my article in Hastings's Dictionary of Religions and 

 Ethics; also, the Ladakhi Prebuddhist Marriage Ritual, Ind. Antiquary, 

 1901: A Bonpo Hymnal, Ind. Ant., 1901; Kesarsage, Mem.de la 

 Societe Finno-ougrienne, No. XV; A Lower Ladakhi version of the 

 Kesarsaga, Bibl. lnd.,Nos. 1134, 1150, 1164; The Paladins of the Kesar- 

 saga, J, and PASB., 1906, 1907; and other unedited MSS. from Kha- 

 latse, Poo, and Tagmachig. 



Places of the cult of the gLingchos see in my article Historische 

 Dokumente von Khalatse, ZDMG., Bd. LXI. 



Illustrative rock-carvings see in my article ' Rock-carvings from 

 Lower Ladakh,' Ind. Ant., vols, xxxi, xxxii, and our finds on the ex- 

 pedition of 1909. 



As regards editions of Bonpo literature of the period when it was 

 influenced by Buddhism and Hinduism, the following may be men- 

 tioned : — 



Mdo gser mig and 'aDuspa rinpoche. Extracts by S. Ch. Das, in 

 J.B.T.S., 1893. It contains the history of gShenrabs, of Zhang zhung, 

 th© legendary founder of the Bon religion. It is modelled on the Bud- 

 dha legend. Then it speaks of gShenrabs' journey to China, to assist 

 the emperor Kongtse in saving his castle. This tale is modelled on the 

 tale of Kesar's journey to China. 



Then in Appendix II of the same journal we hear of the highest 

 aim of the Bon religion. It is to retain one's personality by seeking the 

 welfare of all beings. 



After that, a number of charms and lists of Bonpo deities are given. 

 In these lists the name Jchrobo, which is so common in ancient inscriptions 

 from Ladakh, is found. The four great khrobo are mentioned. 



In J.A.S B., vol. 1, p. 187 ff., S. Ch. Das gives a translation of the 

 eighth book of Grub mtha ahelgyi melong, in which are described the 

 different stages of the Bon religion. The fact of its accepting Hindu 

 doctrines at various times is mentioned. 



The book gTsangma klu 9 abum dKarpo, translated by A. Schiefner, 

 contains gShenrabs' path of delivery from transmigration. It is half 

 Hinduist, half- Buddhist. See Rockhill, Life of Buddha. 



The book Klu 'ahum 'aduspai snyingpo y translated by Dr. Laufer in 

 Mem. de la Societe finno-ougrienne, contains a song of exorcism. 



B. H. Hodgson published several plates of Bonpo deities in J.R.A.S., 

 1861. As they look exactly like present-day Buddhist deities, the greater 

 is the importance of my discovery of the ancient Bonpo temple at La* 

 mayuru with frescoes of Bonpo priests and deities in blue and black dress. 



