196 
Sarat Chandra Das —Contributions on Tibet. 
[No. 3, 
of Bon pilgrimage in Tibet on the east of the monastery of Pu-clihu-lha- 
khan in Kon-yul, Nah-ser-khan-tse on the site of which was established 
the monastery of Nah-ri-tva-tshan, the hill called Bin-chhen puh-pa, &c., he 
subdued many earthly demons and evil spirits, all of whom he bound under 
solemn oaths. He explained the four ways of Bon svastiJca and shandha 
and the five repositories of sacred scriptures. Among his spiritual descen¬ 
dants, there were the six who bore the surname of Mu-tsho and Dem, the 
Persian sage named Mu-tsho-tra-he-si, The-thon-par-tsam, Guhi-li-barma, 
the Indian Pandit Deva Natha surnamed Mantra-ushma, the Chinese sage 
Leg-tan-man, the learned priest of Thom named Ser-dog-che-chyatn, 
the Tibetan sage Dem-gyen-tsha-man, Che tshagargu the learned scholar 
of Mi-nag (Burmah), the erudite Mupan-san of the Sumpa country, and 
the sage S'er-pu-chhen of Shan-shun ; these and many other followers, 
carrying the doctrine to all quarters, diffused the Bon religion. 
In Tibet the Bon religion presented itself as 1st, Jola-Bon ; 2nd, 
Khyar-Bon; 3rd, Gyur-Bon. 
1st stage Jola Bon. 
During the reign of king Thi-de-tsanpo, the sixth in descent from Nah 
thi-tsanpo, in the province of IT, also called Shon-hon, a boy belonging 
to the family of S'en, at the age of thirteen, was kidnapped by a goblin, 
who took him to different places and mountains of Tibet and Kham. After 
rambling thirteen years with the goblin, the boy, fully instructed in de¬ 
moniac crafts, being now twenty-six years of age, was returned to the society 
of men. He could point out the haunts of malicious spirits and goblins, and 
tell that such and such a demigod and demon lived in such and such a place, 
who committed mischief and good of this and that kind, and that they 
could be propitiated by a certain kind of worship and offering. He 
gave an account of different descriptions of u y e-tag" or mystical offerings. 7 
Twenty generations of Tibetan kings, from Nah-thi-tsanpo down to Thi- 
je-tsanpo, are said to have followed no other religion than the Bon. 
It is evident that the first introduction of the Bon religion in Tibet was due 
to this man. However, the Bonpo of that age were skilled in witchcraft, 
the performance of mystical rites for suppressing evil spirits and cannibal 
hobgoblins of the nether region, the invocation of the venerable gods above, 
and the domestic ceremonies to appease the wrath of malignant spirits of 
the middle region (Earth) caused by the“ pollution of the hearth.” 8 Besides 
7 They are prepared, like the masts of a ship, with stretched threads and ropes. 
8 Thab-den or “ the ejecting of defilement from the hearth.” In Tibet and 
its neighbourhood from time immemorial the defiling of the hearth by the over¬ 
flowing of boiled milk, broth of meat, or of any other thing edible or useful (except water) 
from any utensil, is considered to be a great calamity which brings immense trouble to 
