________________
THE INDIAN ANTIQUARY.
[APRIL, 1907.
To the right of central figuro.
phyagna rdorje blo bzang don 'agrubo dkon mchog bkris dang.... To the right of the preceding.
... e zhen ....grubps
beris.
Notes on the Tibetan Text. It is almost impossible to give a translation on the inscription; because those parts which can be read with some amount of certainty, consist only of names, and it is in several cases doubtful whether they belong to human beings or to mythological conceptions.
cam is probably a defective writing of the word lcam, spouse. The first name would be that of a queen: spouse (or queen), Palun (perhaps Paluna). She is not mentioned in the Gyal-rabs, bat, as already stated, the names of only a few queens are given in that work.
Lha chen gun (kun) dgå rnam rgyal is doubtless the name of a real king (see below); gun, instead of keun, corresponds to the actual dialectical pronunciation of the word.
'ajam yange, is doubtless the word 'ajam dbyangs (Mañughosha); but, as the other words in the line are not clear, we do not know, whether it is meant as a name of the mythological or a real person.
skyab [], help, in the same line, may be part of a personal name; but it may also be part of a prayer to 'Jam dbyange.
About the other words in this line, there is not much certainty. Lag means hand,' but the connection is not clear.
blon chen phyag rdor j'o ; blon chen means 'great minister'; phyag rdor is Vajrapâņi; jo means lord.' If the inscription refers to the mythological being, the title 'great minister' remains strange. There may have been a real minister of such pame.
phyagna rdorje is once more the Tibetan name of Vajrapâņi. This name in its Sanskrit and Tibetan forms is carved also on the west side of the rock several times.
Lo buang don grub is either the name of an ordinary person, or that of the third disciple of Tsong-khapa, who lived about the year 1500 A. D. One of the sculptures may thus refer to him. If that could be proved, we should have to date this part of the sculptures and inscriptions at any rate after 1500 A. D. .
Kon mchog bkrashis (kris) may be the name of a locally famous lama or a state-official. e shen is too incomplete to suggest any translation. grubpa, fulfiller, is probably the second part of the name of a lama.
bris (Okrashis), happiness, may also be the second part of the name of a lama or other person.
Identitification of king Lhachen-kun-dgā-rnam-rgyal. This name, which can be read with the greatest certainty on the boulder at Daru, cannot be found in the rGyal-rabs of Ladakh. Does this mean that he was a Tibetan king of a line different to that of the kings of Leh, although bearing their dynastic name?
If the ministers (bka blon) of Darn are the descendants of some old line of local kings or chiefs, that line cannot bave remained independent long after the arrival of Central Tibetan Dynasty, about 1000 A. D. Also it is not likely that any chiefs of Daru could be in possession of the same dynastic name as the kings of Leh. So Lha-chen-kun-dgā-rnam-rgyal is not
