Oldal 107 [107]
FINDING THE INCARNATION OF ÖNDÖR GEGEEN DSANABADSAR
ing enough that the same year his principal wife was promoted by the new Yonz¬
heng emperor the highest rank for a princess: guruni gunju, i.e. "the princess of the
state importance." We will never know the true story about how the birth of this se¬
cond Khutugtu happened. What is obvious is that being an imperial son-in-law (efiz)
Dondubdorji could not have taken a secondary wife without the emperor’s approval.
However, the son of Dondubdorji born by his new concubine was not immediately re¬
cognized as anew Jebtsundamba Khutugtu. A legend says that a Mongolian delegation
set forth for Tibet bringing to the Seventh Dalai Lama the names of four candidates so
that he decided who was the true incarnation. The Dalai Lama’s answer was ambiguous,
so the Mongolian delegation went to Beijing in order to receive the emperor’s decision.
The emperor was said to have been in favour of Dondubdorji’s son.’ According to the
Biography of the Seventh Dalai Lama Kelsang Gyatso written by Changkya Khutugtu
Rolbi Dorje, the delegation of Khalkha representatives came to Tibet in 1727 (Mong.
yal gonin jil): “[The Dalai Lama] blessed [putting his hand on their heads] the envoys
from Khalkha who came to request concerning the incarnation of the Jebtsundamba
Khutugtu: Erdeni chos-rje, Seéen noyan, [representatives of] the four Khans and the
efu wang. There they also petitioned for a clear prophecy [Tib. Jung bstan] concerning
the incarnation” (Mong. Oalg-a-aca rJe-btsun dam-pa qutuy-tu-yin qubilyan-u jüil-i
ayiladqar-a Erdeni chos-rje: Secen noyan: dörben gad-luy-a: ebuu vang-un elci selte
iregsen-e mörgül gayiralaysan büged: tende basa qubilyan-u jüil-ün lungden bayulyaqu
ayimay-un ayiladgal-i niyta ayiladgaba).* A bit later the same text says that the Dalai
Lama “bestowed on them a clear instruction concerning the incarnation of the Jebtsun¬
damba Khutugtu” (rJe-btsun damba qutuy-tu-yin qubilyan-u jüil-ün jarliy-i todargai
ayiladuyad...).? In 1729 the Second Jebtsundamba Khutugtu Lubsangdanbadonmi was
solemnly enthroned in Khalkha.'®
Obviously, the Yongzheng emperor approved maintaining the lineage of the Jeb¬
tsundamba Khutugtus within the Tüshiyetü Khan’s family.
It is possible to suggest that the emperor thus wanted to win loyalty and support
ofthe Mongol rulers and Buddhist clergy in the wake of the events in Qinghai (Kuku
Nor) in 1723-1724. The rebellion ofthe Hoshut ruler Lobsang Danjin was crushed by
the the Chinese army. Many monasteries in Kuku Nor were burnt down and destroyed,
monks young and old massacred. It should be stressed that these atrocities took place
at one of the holiest places of the Gelugpa School — the birthplace and homeland of
This information was taken from a poster containing the biography of the princess exhibited in the
above-mentioned museum in Huhe Hota.
Tlo3qHees, A. M.: Moneonua u Moneonvt, pp. 510-511.
Ilayuysad-un erketii qamuy-i aviladuyci vcir dhar-a blöbzang bsgal-bzang rgi-a-mcö dalai blam-a-yin
gegen-ti namtar-i tobci-yin tediii tigiilegsen galbaravars erdeni-yin itegelel neretü tuyuji terigün debter
orosiba. Woodblock, Beijing, mid-18" cent., f. 140r.
Ilayuysad-un erketti qamuy-i ayiladuyCi..., f. 140v.
TlosıHeeg, A. M.: Moneonua u moneonvı, p. 512.
105