Tibet (Myth, Religion and History)

by Tsewang Gyalpo Arya | 2019 | 70,035 words

This essay studies the history, religion and mythology of Tibet, and explores ancient traditions and culture dating back to more than 1000 BC. This research study is based on authoritative texts and commentaries of both Bon (Tibet's indigenous religion) and Buddhist masters available in a variety of sources. It further contains a comparative study ...

2. Conventional Approach and Understanding

It is widely believed and held that there was no writing system in Tibet before King Srongtsan Gampo in seventh century CE. The benevolent King Srongtsan Gampo, who having earned great respect from the neighboring countries for his great deeds and conquests, realized the need for a writing system; he sent Thonmi Sambhota, along with other sixteen people to India to study letters. While all the others failed, only Thonmi Sambhota survived to study and return to Tibet. He studied sound [sGra] from Lha rig pai seng ge and scripts [Yi ge] from Bram ze Li byin. Based on the fifty Indian letters of thirty six consonants and fourteen vowels, he composed twenty four Tibetan consonants and four vowels. To these twenty four consonants he added six words which were not found in the Indian origin, they were: ca, cha, ja, zha, za and 'ha. There are different versions how these six syllables were inspired, which we shall discuss this later on. Based on Indian Lan tsa script, Tibetan dBu chen was derived, and from Wa rtu script, Tibetan dBu med was derived. Tibetan cursive [khyug yig] writing came due to writing dBu med fast. This is the general understanding of the Tibetans on the origin of their language.

The Tibetan school text books by Department of Education under Central Tibetan Administration-in-exile in India has in a few lines reiterating the above understanding, that Thonmi studied scripts in India and on coming back to Tibet, he created [Tib:srol btod] Tibetan writing system. King Srongtsan Gampo studied the language for four years to achieve perfection[1].

Footnotes and references:

[1]:

Tibetan Reader VI Part II, p-18 "Thon-mis rgya-gar nas yi-ge legs par sbyangs nas bod-yul du phyir phebs-pa dang, bod-yig gi srol-btod nas bod-rje Srong-tsan gyis kyang lo bzhi'i ring pho-brang nas phyir ma-thon par rig-pa'i gnas la legs par sbyangs."

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