The White Old Man (Tsagan Evgen)
The image of the White Old Man (click to enlarge)
(By Tsem Rinpoche)
Since the pre-Buddhist Shamanistic era, Tsagan Evgen, also known as the White Old Man, is one of the most popular deities among the Mongolians. He is regarded as the master of heaven, land, rivers, and animals. The White Old Man is also believed to be the god who bestows fertility, and longevity.
The White Old Man is a White Shamanism deity, a subdivision of Buryat Yellow Shamanism influenced by Tibetan Buddhism and adopts Buddhist rituals. After Buddhism was introduced within the Mongolian culture, the White Old Man is inducted as a Buddhist deity and known as the legendary holy hermit. Today, the White Old Man remains a popular object of worship within the Mongolian culture and beyond. The sculptures and paintings of this deity can be found in many Ulaanbaatar souvenir shops in Mongolia and other countries.
Name variation: Sagaan Ubgen, Tsagaan Uvgun, Tsagaan Övgön, Tsagan Evgen, Tsagaan Ebugen, Belii Staretz, and Cagan Öbö
Tsagan Evegen painting
Origins
There are several versions about the White Old Man’s origins and how he encountered Buddhism.
Version 1
An artist’s depiction of Itügen, an earth goddess of Mongolian-Turkic origins
In one version, the White Old Man is said to be the consort of Itügen, an earth goddess of Mongolian-Turkic origins. It is said that one day, the White Old Man met with Lord Buddha and his disciples when they were out walking. Lord Buddha inquired about the White Old Man’s identity. The White Old Man then described his power and his functions to reward the virtuous and punish the evil.
Following their conversation, the Buddha acknowledged the White Old Man’s wisdom and made him promise to protect and help beings. The “Scripture of Controlling Land and Water” also recounts the meeting between the Buddha and the White Old Man whereby the Buddha recognised the functions of the White Old Man. Although the White Old Man is said to have made a promise to Lord Buddha himself, he was not mentioned in orthodox Buddhist scriptures.
Version 2
Milarepa
In another version, it is said that the White Old Man was a hunter who happened to come across Milarepa in his cave. Milarepa persuaded the White Old Man to give up hunting and converted him to Buddhism.
Abode
The White Old Man is said to reside on a magnificent mountain where a species of a unique fruit tree grows. The mountain is said to be named after this fruit tree. Unfortunately, the location of this mountain and the name of the fruit tree are not known. The Buryats refer to this mountain as the “Snow White Mountain” in the southwest. Therefore, people believe that the White Old Man resides in the Himalayas.
The God Status and Functions
A statue of the White Old Man in front of Golden Abode of Shakyamuni Buddha Temple, Elista, Kalmykia. His name in the Kalmyk language is Цаган Авга or Цаган Аав
The White Old Man is believed to be a powerful worldly spirit who can bestow many blessings and prosperity to those who propitiate him. The White Old Man can grant good harvest, longevity, wealth, health, and fertility. He is regarded as the master of heaven, land, rivers, water, soil, and animals.
Besides bestowing blessings, the White Old Man is known as a protector deity. Reverend Mostaert, who spent some time in Inner Mongolia mentioned in his article that the White Old Man is a popular protector deity of the cattle. The White Old Man is also known to provide protection from evil spirits, illnesses, and disasters. The White Old Man’s popularity was so pervasive within the Mongolian culture that his benefits and protective functions actually represent the Mongolian people’s fears and wishes. The Buryats credited the White Old Man to prevent selected illnesses such as fever and the pox.
The propitiation of the White Old Man is prevalent among the Mongolians including the Buryats near Lake Baikal, the Kalmyks of the Volga River and the Oirats in West Mongolia.
The White Old Man is a popular protector deity of the cattle.
The tradition of worshipping the White Old Man exists in many cultures and faiths:
- Christian Buryats call him the Holy Nikolaus
- The Kalmyks call him the Protector of the Universe and the Caretaker of the Year
- The Shamans call him the Earth Spirit, Pan
- The Chinese call him the Old Man of the South Pole
- The Bonpos call him the Sky God
The White Old Man is believed to be Gyalpo Pehar, also known as King Pehar. Within the Bon faith, Gyalpo Pehar is the protector of Zhangzhung, the centre of the Bon faith. Pehar’s consort is a female deity named Düza Minkar.
In the Mongolian culture, the White Old Man is featured in Eastern Mongolian Epic such as Tusibaltu BaGatur and Ereyin degedU AriyakUU, and Western Mongolian Epic, Jangar. The White Old Man also appeared in folk religious prayer, “Ьker-Un Ures GarGaqu yoson”.
A statue of the White Old Man in Arshan, Buryatia
Besides his ability to benefit beings, the White Old Man assumes the role to punish the wicked. The White Old Man dominates the force of evil and can cause diseases, disability, jealousy, nightmares and robberies. The ability he uses to punish the evil-minded:
“The evil people will be betrayed, without any help, their livestock will be plagued and suffer unfortunate consequences – this is what I will give them!”
Source: mifang.org
Incorporation into Buddhism
Since at least the 17th century when Buddhism has entered Mongolia, the White Old Man was included into Buddhist pantheon. The White Old Man is referred to in the Mongolian folk religious prayer with Buddhist element such as “Arban Gurban Sang”.
One of the prayers to the White Old Man that originated from Western Mongolia recognised him as an enlightened being by referring to him as the “Old White Buddha”:
“White Old Man, please grant me my requests, destroy 400 diseases for all living beings; I offer you, Old White Buddha pure offerings, please expel evil spirits and the scary deities. Please sever three hundred and three kinds of sorrow, please remove the eighty-eight kinds of bad omens, please clear all defamations and conspiracies.”
Source: mifang.org
In the 20th century, the 13th Dalai Lama incorporated the White Old Man into the Tibetan Cham dance after having a dream during his exile in Mongolia. The White Old Man was introduced during New Year’s dance in Potala Palace, where he is known as rgan po dkar po or simply known as rgan dkar. Since then, other monasteries in Tibet also included the White Old Man character in their Cham dance.
The character of the White Old Man (seated) is depicted as a kind old man with a baldhead
In the Mongolian Cham dance, the White Old Man is depicted as a kind old man with a bald head. He appears with other Buddhist deities and typical Buddhist characters such as Mahakala, Begze, and Garuda. The White Old Man is one character that speaks during the performance.
The fact that the Cham dance originated from Tibet and introduced to Mongolia during the adoption of Buddhist culture, many researchers may be misled to believe that the White Old Man came from Tibet. However, if one reads the statement from Dr. Nebesky-Wojkowitz, one of the foremost Cham dance researchers, there should be no doubt about the White Old Man’s Mongolian origin:
“This dancer is a well-known figure in the sacred dances of Mongolia and northeastern Tibet. His Mongolian name is cagan ebUgen which corresponds to the Tibetan term rgan po dkar po or short rgan dkar, ‘white old man’. His act was introduced into the New Year dance of the rNam rgyal monastery only at the beginning of this century, upon order of the thirteenth Dalai Lama as a result of a dream he had in his Mongolian exile (1904 to 1906).”
Source: de Nebesky-Wojkowitz, R. (1976). Tibetan Religious Dances, Tibetan Text and Annotated Translation of the ’Chams Yig. The Hague, p.44.
The character of the White Old Man (third from left) in the Cham dance costume
Iconography
The White Old Man mostly appeared as an elderly bald man with a long white beard. His skin is white, and he wears a simple white robe with a big pearl rosary around his neck or in his hand. The white robe is an indication of his shamanistic origin. During Genghis Khan’s reign, the Mongolian Shamans customarily wore white robes.
Sometimes, the White Old Man has a wart on his forehead and a pouch around his belt that contains either tobacco or a cutlery set. During the Cham dance performance, the White Old Man character often distributed sweets and tobacco from his pocket. The White Old Man is often pictured with a walking stick (Tayag) sometimes with dragon carving, which is another representation of his shamanistic origin. The walking stick is similar to Shaman’s horse head cane. The cane is believed to have the power of granting long life and causing death and diseases. Visitors who see his image like to touch his walking stick as it is believed to bestow long life. He carries the book of destiny and accompanied by a peach tree and a deer.
In the Cham dance, the White Old Man character dressed in white with a bottle. He entered the dance area as a weakly old man who sometimes needs to be carried. However, the White Old Man later kills a tiger with his stick, and his strength is renewed. Sometimes, he approaches the audience to request donations, then he drinks alcohol and continues dancing until he is too drunk to dance.
Auspicious Periods Associated with the White Old Man
It is believed that the White Old Man came to earth twice a month to reprimand those who have done wrongdoings and to collect offering on the 2nd and 16th day of every month. On these special days, the heads of the households who worship the White Old Man prepare offerings of various delicious foods and coloured silks. Food that contains dairy products are considered the best. Today, the worship of the White Old Man during these auspicious days are still prevalent especially in the Ordos City, Inner Mongolia, China.
In May, the meeting of Lord Buddha and the White Old Man is celebrated, and the devotees recite the mantras of the White Old Man.
Prayers and Mantras
Because the White Old Man is believed to be a powerful being who bestows many benefits and protection, he has his own prayers and mantras. The followings are three prayers related to the White Old Man that represent his power and protective functions:
“The length and shortness of human life are under my control; I can make you rich and prosperous, and can make you poor and suffer hardship.”
Source: mifang.org
Another prayer mentions:
“May my life be long, please let my livestock thrive, destroy evil spirits, and let them disappear forever. Bless me from being bitten by poisonous snakes, neither encounter thieves nor robbers. White old man, keep me away from all misfortunes and death!”
Source: mifang.org
The mantras of the White Old Man:
1. OM NAN SURU TUM DOK TURU TUNG
2. OM TURU TURU DAYA SOHA HA HA HA
To listen to how the mantras are pronounced, click on the “Play” button below:
To download the audio file, click here
A statue of the White Old Man at Sartul-Gegetuysky Datsan, Buryatia
The subject of the White Old Man has also attracted scholars to do in-depth research about him. The Russian scholar, A.M. Pozdneev, discovered a prayer manuscript for the deity in the library of Jebtsundamba Khutuktu, the spiritual head of the Gelug school in Mongolia. Later, A.M. Pozdneev included the Russian translation of this prayer in his book, “Ocherki byta buddiiskikh monastyrei i buddiiskogo dukhovenstva v sviazi s otnosheniiami sego poslednego k narodu”, which was published in St. Petersburg in 1887.
Another scholar, Dr. Sazykin of the Institute of Oriental Studies in St. Petersburg, now known as The Institute of Oriental Manuscripts of the Russian Academy of Sciences, compiled a catalogue of Mongolian Manuscripts and Xylographs that include 18 entries of prayer to the White Old Man. There are also 11 manuscripts that illustrate the worship of the White Old Man in the capital of Tuva Republic, Kyzyl, and 27 manuscripts in the Institute of Language and Literature of the Mongolian Academy of Sciences. In addition, several manuscripts were found in the private collection of the late Mongolian writer and linguist, Tsendiin Damdinsüren. Many manuscripts were written in Todo Character.
A statue of the White Old Man near the source of mineral water in Arshan, Buryatia
There are also several incense offering prayers dedicated to the White Old Man. One such prayer was written by Mergen Gegen of Mergen Monastery, titled “Mergen Gegeenii zokhioson Tsagaan Цvgцnii sangiin khuvilbaruud”. This prayer was published in 1999 in the Journal of Inner Mongolian University. There are at least two other versions of incense offering prayer dedicated to the White Old Man. One of them was written by a Mongolian monk, Tzakhar-gebshi Lubsan-Chultum (1740-1810), titled “Sa bdag rgan po dkar po’i bsang bzhugs so” was included in the sixth volume of his written works. The other version is titled “Sa bdag rgan po dkar po tshe thar zhes bya ba bzhugs so”. This incense offering prayer was written by a disciple of Zaya Pandita’s (1717-1765) second incarnation, Blo bzang snyan grags dge legs rnam rgyal dpal bzang po.
In 1966, Prof. Heissig published a romanised prayer of the White Old Man from the Oirat manuscript. This publication also mentioned the title of the sutra in Mongolian, Tibetan and Sanskrit. According to Prof. Heissig, the Sanskrit title is recorded based on Chinese words that could be identified as “Chu shui an du da jing”. However, Prof. Heissig’s peers were doubtful about the existence of a Chinese book. The Chinese title was written in the form of Buddhist scriptures:
“I stayed on the top of the mountain, above me, the heaven is the monarch; below me, the earth mother as the queen. The gods of the earth, the gods of water, the twenty-four protectors of the directions, human beings, livestocks, serpents and beasts. Although evil-doers are not small in numbers, I can dominate them as their leaders. In the mountains, I am the landlord. On the prairie, I am the head of the farmland and the river. I am the king of mankind, in charge of all the lands, houses and waters. All religious industries belong to me. All towns and residents are also owned by me.”
Source: mifang.org
The White Old Man in Tabangut-Ichyotuysky Datsan (Buddhist University), Buryatia
In 1980, Prof. Walter Heissig (1913-2005), an Austrian Mongolist, discovered a Buryat manuscript that contained the White Old Man’s prayer without a title for the consecration of livestock (seterlekh ritual). Prof. Heissig would later publish the German translation and the Romanised transcript of this prayer in 1987.
That many of the surviving manuscripts are from the Mongolian source is another factor that confirms the White Old Man’s Mongolian origin.
Conclusion
Although there is at least one prayer from Western Mongolia that calls the White Old Man an enlightened being, he is mostly believed to be a god of shamanistic origin as indicated from his appearance (i.e., white robes and walking stick). However, for the White Old Man to be deeply entrenched within and beyond the Mongolian culture and be incorporated into Buddhism, he must have been positive, beneficial, and his practice has generated potency to his devotees.
Addendum
An Oirad-Kalmyk Version of the “White Old Man” Sutra Found Among the Archives of the Late Lama Sanji Rabga Möngke Baqši Page 13-26
The texts above were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes.
Sources:
- “White Old Man”, cinetrance.com, [website], http://www.cinetrance.com/white%20old%20man.htm (accessed 30 December 2018)
- “Sagaan Ubgen”, Wikipedia: The Free Encyclopedia, 31 August 2018, [website], https://en.wikipedia.org/wiki/Sagaan_Ubgen (accessed 30 December 2018)
- “old White Man”, Face Music – Projects – Tsam Dance Masks – Mongolia, September 1999, [website], http://www.face-music.ch/tsam/mask_oldwhitemanen.html (accessed 30 December 2018)
- “Bon”, Wikipedia: The Free Encyclopedia, 9 November 2018, [website], https://en.wikipedia.org/wiki/Bon (accessed 30 December 2018)
- “Old White Man”, [website], http://kakono.tripod.com, http://kakono.tripod.com/cag.htm (accessed 30 December 2018)
- Futaki, Hiroshi: Classification of Texts Related to the White Old Man in
QUAESTIONES MONGOLORUM DISPUTATAE No.1 Executive Editors: H. Futaki ＆ B. Oyunbilig Association for International Studies of Mongolian Culture, Tokyo, April 30, 2005,
http://guoxue.ruc.edu.cn/upfile/file/20150123195724_745603_37312.pdf - Prajna Living. (2019). Does Mongolia’s “White Old Man” originate from Buddhism? [Website], http://www.mifang.org/do/bq/p57.html (Accessed 3 January 2019).
- Sutra on the White Old Man (Tsagaan-ebugen’u Sudur oroshiba), [website],
http://lit.lib.ru/img/i/irhin_w_j/vadjramahabhajrava/belyj_staretz.htm - de Nebesky-Wojkowitz, R. (1976). Tibetan Religious Dances,Tibetan Text and Annotated Translation of the ’Chams Yig. The Hague, p.44.
For more interesting information:
- Buddhism in the Mongol Empire
- Wonderful Kalmykia
- Kalmyk People’s Origin – VERY INTERESTING
- Kalmykia: Lore and Memory at the Far Side of the Buddhist World
- Geshe Ngawang Wangyal: America’s First Pioneering Buddhist Lama
- Nechung – The Retiring Devil of Tibet
- Nechung – A Dissertation by Christopher Bell
- Methar of Tengyeling Monastery
- Shangmo Dorje Putri – The Bamo of Sakya
- Who is Kache Marpo
- Gemu Goddess of Mosuo
- Sacred Yamdrok Yumtso Lake: The Abode of Goddess Dorje Geg Kyi Tso
- Drashi Lhamo: The Protectress with the Rolled Out Tongue
- Achi Chokyi Drolma – Chief Protectress of the Drikung Kagyu
- Zaya Pandita Luvsanperenlei (1642 – 1708)
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Thank you for the interesting sharing on the tradition of worshipping, the White Old Man exists in many cultures and faiths. He is believed to be a powerful deity and popular among Mongolian culture who bestows many benefits and protection. I’m impressed to know that he is able to heal people even when he is performing his Cham dance and also he have many forms of appearances towards his devotees.
https://bit.ly/3lH8kFx
Thank you so much for this article. By reading this article, i get to know that Tsagan Evgen, also known as the White Old Man, Sagaan Ubgen, Tsagaan Uvgun, Tsagaan Ovgon, Tsagan Evgen, Tsagaan Ebugen, Belii Staretz, and Cagan Obo.
It is said that the White Old Man met up with Lord Buddha and his disciples when they were walking at out. Lord Buddha asked about the White Old Man’s identity. The White Old Man then described his power and his functions to reward the virtuous and punish the evil.
The White Old Man is a well known iconic figure symbolises wisdom, longevity and to some cultures, prosperity. Therefore it is not surprising to find the worshipping of a similar While Old Man amidst Russian and Mongolia local folklores. The incorporation of the White Old Man into Buddhism goes to show that there are many shared values in the two. Most importantly the White Old Man is a source of strength and blessing to those who prayed to him, as prescribed in his prayers and mantras. Thank you for the informative sharing.
The great Protector Manjushri Dorje Shugden depicted in the beautiful Mongolian style. I hope many Mongolians will print out this image and place in their houses to create an affinity with Dorje Shugden for greater blessings. To download a high resolution file: https://bit.ly/2Nt3FHz
The powerful Mongolian nation has a long history and connection with Manjushri Dorje Shugden, as expressed in the life of Venerable Choijin Lama, a State Oracle of Mongolia who took trance of Dorje Shugden among other Dharma Protectors. Read more about Choijin Lama: https://bit.ly/2GCyOUZ
In Chinese Daoist tradition, there is a god who holds a peach usually has deer mount, A picture is attached here.
The White Old Man in Tibet and Mongolia is considered as a Buddhist deity been widely worship within the Mongolian culture till to this days. The White Old Man is the master of heaven, land, rivers, water, soil, and animals and is believed to be a powerful worldly spirit. Interesting to know of other cultures having some similarities to those in our country like Tua Pek Gong ,Du Di Gong and so forth. ‘Tua Pek Gong and Du Di Gong are some of the pantheon of Indonesian, Malaysian, Singaporean folk religions.
Tua Pek Gong is worshipped by Malaysian Chinese throughout the country and can be found in many temples . Tua Pek Gong is often mistaken for Tu Di Gong, (Earth Deity ) partially because of their physical similarities. In fact the White Old Man looks more likely to Tu Di Gong in appearance. Many Mongolians has benefited when relying on the White Old Man having his own prayers and mantras to recite. Many manuscripts were written centuries ago and incense offering prayer has been dedicated to the White Old Man as well by many. Interesting Read.
Thank you Rinpoche for this sharing.
I really enjoyed reading about the white old man who looks similar to Sau Sin Kong ,deity of longevity in Chinese. Surprisingly it’s a Mongolian deity and he has a mantra for his practice. I’m curious if the mantra is allowed to be used by anyone? Thank you very much Rinpoche and blog team for sharing this very nice write up of The White Old Man (Tsagan Evgen) ????
It is always interesting to read about what other deity was worship in the particular culture and how it is incorporate with Buddhism. This deity is special because there is lama compose sang offering to him. He must be very accurate in answering his devotees doubt and help them.
The traditions of praying to the White Old Man in Tibet and Mongolia has many similarities with those who is still carrying out in the Chinese society, especially in southern China, Taiwan, Singapore, Malaysia etc. The deities for example Longevity God, which bestow long life and good health and Tua Pek Gong, in which govern the land and wealth have many look a like with the White Old Man. They are all depicted as a smiling old man with fair skin, abundance in figure, dress in brocaded cloths, carrying a walking stick and wish fulfilling jewels. These deities are very popular as it represents good health and abundance of wealth for the people to have a better life for their family.
Dear Rinpoche,
I saw this mostly at home and at the shop. Not too sure if it is the same with the Chinese one – 福祿壽 (Fuk Luk Sau) that bestows Longetivity. He is famous among the Taoist here.
Thank you for sharing about this old white Man, Rinpoche. Now only I know about His origin, how He was introduced to Tibet, the dream that the 13th Dalai Lama had and He must be so significance since his figure was included in Cham dance thereafter. He even has His own mantras! (Thanks for the audio) However, I’m not sure when should we recite His mantras and on what circumstances? Thank you.