Tserenjav, hailing from a family of Hotan Arv (Tens) in the Geherun Sum, offered valuable insights into the historical landscape of Hobogsair. Recounting Torghut traditions dating back to their return in 1771, he highlights the significance of sacred landmarks such as the Bayan Tolgai and the Üüden Gol River, which once demarcated the border between Hobogsair and Russia. Despite these historical ties, certain landmarks now reside within Russian territory, serving as poignant reminders of a bygone era. Drawing from his youthful days as a Buddhist disciple, Tserenjav provides a detailed account of the Jasagin Khüree monastery's rich history. Constructed in 1918, this revered institution comprises a main temple supported by 42 imposing spruce pillars and four smaller temples dedicated to different Buddhas. Each temple is associated with a specific Sum within the Jasag Banner. Additionally, Tserenjav elaborates on the presence of four smaller temples within the monastery grounds, each dedicated to revered Buddhas and patronized by different Sums of the Jasag banner. These temples, known as Setub (Maninkhin Sum), Chodba (Böörs Sum), Gongor (Jalaikhin Sum), and Sahusun temple, serve as focal points for spiritual reverence and communal worship. Each of these distinct Sum dispatch two to three Buddhist representatives to the Sahusun temple, where they partake in seasonal rituals such as summer, winter, and Maidar Buddhist sutra chanting ceremonies. At other times, these lamas remained within their respective temples, attending to the needs of their designated clientele. Furthermore, the spiritual significance of the Jasag Banner monastery is accentuated by the construction of an additional grand Ordo upon the reincarnation of the thirteenth Shaliwan Gegen within the Jasag Banner. This augmentation has led to the monastery being colloquially referred to as the “seven angles of Buddhism” in Hobogsair, a testament to its expanded spiritual footprint. Surrounding the monastery’s sacred precincts was the constellation of 27 pagodas, each contributing to the aura of reverence. During the Great Leap Forward and the Cultural Revolutionary period, the monastery suffered a harrowing fate, being dismantled and repurposed as warehouses for communal use. However, with the dawn of a new era following the Cultural Revolution, Shaliwan Gegen led the monastery’s resurrection in 1983, a year prior to a momentous visit by the 10th Panchen Lama. After this restoration effort, a series of redevelopment initiatives unfolded, with the final completion of construction in 2017 supported by local devotees. All the structures were designed and constructed by skilled carpenters from the Kumbum monastery in Qinghai province. However, due to the Covid-19 pandemic, the monastery remained dormant and unused until the year 2021. Upon its revival in 1983, the monastery once gathered with about thirty lamas. However, in present-day the monastery is inhabited by a mere seven lamas. Tracing back to the inception of Buddhism in the Hobogsair, the arrival of the Torghuts from the Volga region in 1771 marked the genesis of the Shabinar monastery, serving as a sanctuary of spiritual enlightenment. Through the passage of time, settlements like Tsebegdorj emerged along the banks of the Jimnai River and Uliyastai River about 160 years, while banners such as the Jasag and Jurgan Sum banners pastured across the Setertin Darjai and Dugangin Seter. Over the centuries, the Jurgan Sum banner gradually shifted eastward, while the Jasag banner embarked on a westward journey towards the revered grounds of Bembei Oboon Hothor.