70 
Sarat Chandra Das —Contributions on Tibet. 
[No. 1, 
At that time the incarnation of Tara Natha (Je-tsun-dampa) named 
Lo-ssan-tanpai Gya-tsho in the person of the son of his grandson Dorje 
Thushi-ye-thu Khan, was acknowledged as the supreme head of the seven 
Khalkha Khanates. The Emperor of China greatly exalted his position by 
conferring on him high distinctions. The great monastery of Urga called 
Rivo-ge-gye-lin was founded, and from that time the incarnations of Tara 
Natha successively appeared. Jaya Pandita Lo-ssan-thin-leg, who was the 
pupil of the fifth Gyal-van and Panchhen-Lo-ssan Chho-gyan, and Erteni 
Pandita Lo-ssan tan-dsin founded many monasteries and promoted the 
spread of Buddhism in Hor. From this period the land of the Khal¬ 
kha became filled with priestly congregations, sages and saints of imma¬ 
culate birth, and sacred study and saintly communion were greatly diffused. 
The Prefect of the Goman College of Dapun, named Ton-dub Gya-tsho, who 
was famed to have attained the 2nd stage of Bodhisattva perfection, 
introduced Buddhism into the Thorgwod country, the progress of which was, 
however, impeded by the surrender of the country to the Russians (Orrus). 
Subsequently, when the country was brought under the Emperor of 
China, the chiefs were re-instated in their respective states and the 
practice of the precious religion revived. Hashag-chhe-chhu Khan, the 
reigning chief of the four great tribes of (E-loth, also called Orod, was 
defeated and dethroned by Boshog-thu Khan of the tribe of Tshoru who 
had grown powerful, in consequence of which the whole of the (E-loth 
kingdom came under his possession. He established many schools for the 
instruction of monks in the Sutras and Tantras (aphorisms and mysticism). 
Thereafter Erteni Jorig-thu khun tho-che-Tshe-van-rabtan encouraged 
Buddhism in general and especially the Gelugpa church. He by turns invited 
the Mahamantri of Tasi-lhunpo named Geleg-rabgya, and Paljor-gya- 
tshog, and latterly by inviting Tampa-rabgya of Wasliul from the Dapun 
monastery and many others, introduced domestic priesthood and service (like 
that of the TJpasakas) among the Mongols. He founded the monasteries of 
* 
Nam-tse-din and the system of imparting instruction to neophyte monks, 
and established moral discipline and training. Although he failed to esta¬ 
blish schools for the study of dialectics, yet by teaching the higher and lower 
(simpler) Lamrim of Tsonkhapa,he introduced the secret way to Bodhisattva 
(perfection). Like the celebrated Ralpachan sovereign of Tibet, he allotted 
three families of tenants, G camels, 40 cows and horses and 200 sheep &c., 
for the maintenance of every monk or neophyte. After him his son 
Gahdan-tsherin Wanpo invited the celebrated professor and sage Paldan- 
Yese, the learned principal of Thosam lin of Tasi-lhunpo, the Vinayic ascetic 
Lo -ssan Phun-tsho from Dapun, who held the office of the Prefect of 
the Goman College, and Ge-dun-leg-pa the Prefect of the Sera monastery, 
of whom the last succeeded in opening classes for the study of metaphysics 
