420 Journal of the Asiatic Society of Bengal. [August, 1910. 



inscription No. 128, their names are given as follows: 1 rDo rje 'achang, 

 2 Tili (Telopa), 3 Naro, 4 Marpa, 5 Mila, 6 rGampo, 7 Tharsabpa, 8 

 gNas phugpa, 9 dPal Idan 'abrugpa. The images of several, if not all, 

 of them can be seen at the Lamayuru monastery. 



General notes on this king: The image of Maitreya which he erected 

 at Basgo is to be foimd at the Seljang monastery where there is also 

 the ancient royal library. According to the chronicles, he introduced 

 all the great deities of Hindustan. It was probably during his reign 

 that ' the Ladakh people imbibed faith in the doctrine of Guru Nanak,' 

 as stated in the Dzamling gyeshes (JASB., vol. lvi, p. 192). Even now- 

 adays, the Golden Temple at Amritsar is a Ladakhi place of pilgrimage. 

 King Sengge' s orders regarding the dress of his subjects are found in my 

 MS. collection of proverbs from rGya. A picture of the royal household 

 of his times is found at Nyoma in Ladakh. An inscription from Hemis, 

 which gives an account of Sengge rnam rgyaV s erection of the Hemis 

 monastery, is reproduced in Schlagintweit's Buddhism in Tibet. His 

 defeat at Shirt dkarmo is mentioned by Mongol writers as having taken 

 place in 1619, see Koppen II, p. 146. The history of Sengge rnam 

 rgyaV8 stepbrother, Ngag dbang rnam rgyal, is found in my history of 

 Lahoul, written for the Ind. Ant. Ngag dbang's name is also connected 

 with the Ladakhi monasteries of Stagsna and Ngod. 



Part VIII. The last Independent Kings of Ladakh. 



In the following a translation of the Tibetan text, as it is contained 

 in SMS, will be given. With this ought to be compared K. Marx's 

 translation from a fuller text. See JASB, vol. lxiii, pp. 94—106. A 

 few notes of general interest will be attached to my translation from 

 SMS. 



SMS : His sonbDeldan rnam rgyal (c. 1620—1640 A.D.) lived 

 like him according to the ten virtues during his youth. He 

 protected his subjects according to religion. He wrote a bio- 

 graphy of his father in accordance with his [father's] character. 

 He showed unceasing kindness to others, and his courage was 

 as great as that of four heroes combined. 



Notes : What is called a biography of Sengge rnam [rgyal, was pro- 

 bably a history of Ladakh which ended with the reign of king Sengge* 

 like K. Marx ; s AMS. Also SMS was such a biography, to which were 

 added a few brief notes on the succeeding kings. That king 'aJig med 

 rnam rgyal actually did not possess a better text of the history of his 

 country from 1620-1856 A.D., becomes evident from the following in- 

 cident : When ex-king bSod nams rnam rgyal, on a recent visit to Kha- 

 latse, discovered that the Tingdzinpa family was in possession of a rQyal- 

 rab8 which contained full descriptions of the reigns of the last indepen- 

 dent kings, he carried away all these later chapters, returning only the 



first part of the history to the family. . . 



For king bDe Man's war with the Turkomans, see my notes on it m 

 my article "Ten ancient historical son<zs,' song No. V, Ind. Ant., 1909. 



During bDe Man's reign, the Jesuit Andrada's Mission to Guge took 

 place. It was ended by the king making his brother Indra Bodhi rnam 

 rgyal king of Guge. Two inscriptions, evidently referring to the last 

 vassal king of Guge, Khri bkrashis gragspa Me, and to Andrada's Mission, 

 were discovered on my Spiti journey last year. In Duka's Life of Csoma 

 de Koros' we read the following : * A work by aRomish Missionary on Tibet, 

 the Speculum veritatis, dated 1678, was discovered in an obscure spot of 

 Kunawar in the beginning of the 19th century. Dr. Gerard believed it 

 to be connected with Andrada. It was sent to Csoma.' King hue 

 dan 9 a third brother, bDe mchog rnam rgyal, was made vassal king of 



