Oldal 93 [93]
OCR
INCARNATIONS AND THE SPIRITUAL LEADERS AS SUBJECTS AND OBJECTS states, that Daichin transferred the title to Puntsog, his son." It is possible to suppose that the event happened after Daichin’s second visit to Tibet at the beginning of the 1650s, when, perhaps, he didn’t meet the Dalai Lama, because the Tibetan leader left to Beijing to meet the Manchu Shunzhi emperor. Thus, the Torgut Daichin and the Dalai Lama had been interested in the mutual support, therefore the Tibetan leader, who for the first time sent the khan’s investiture to the leader of those Oirats, acted as the object of the Oirats’ politics. Esna Khutuktu not so much time later after his arrival to Lhasa along with Daichin, passed away in Tashilhunpo Monastery (Tib. bKra shis [hun po). As his incarnation was recognized Galdan (dGa’ Idan, born 1644), a son of Dzungarian leader Batur hungtaiji. In his childhood, Galdan was sent to Tibet for ordination and studies. The Tibetan period had a great impact on Galdan’s understanding of himself as a responsible and important person for the benefit of the Gelugpa school. His tutor was the Fourth Panchen Lama, Lobsang Chökyi Gyaltsen (Blo bzang chos kyi rgyal mtshan, 1570-1662), who provided the great assistance to Gushi Khan, and who also was a teacher to Lobsang Tenpey Gyaltsen (Blo bzang bstan pa’i rgyal mtshan, 1635-1723, also known as First Bogd gegeen or Jebtstindamba Khutuktu Dsanabadsar) of the eastern, Khalkha Mongols. After proclaiming himself as Dzungarian khan in 1671, Galdan considered the Bogd gegeen as an object of his political activity, and tried to get the Bogd gegeen’s obedience. This special attention to the Bogd gegeen was based on the intention of Galdan to unite the Mongolian world under the umbrella of the Dzungars: Bogd gegeen, being the spiritual leader of the eastern Mongols, could become the powerful ally in realization of political and religious plans of this Dzungarian ruler. Galdan’s unifying policy was supported by the Dalai Lama, who bestowed to him the title Tendsin Boshogtu Khan in 1678. Therefore, Galdan called himself as a patron of religion. S. Chuluun points the documents from Russian State Archive of Old Documents, where Galdan named himself as Galdan Sasin bariyci, that is, Galdan, the Upholder of Religion." It should be noted that earlier Gushi Khan had the same title — Sasin-i bariyci nom-un qayan." Of the special interest is the case of Lhabzang Khan (Habzang Khan, ?-1717), grandson of Gushi Khan, who came to power in Tibet in 1703. He did intent to strengthen the influence of the Khoshuts in Tibet. Besides, he was dissatisfied with the behaviour of the Sixth Dalai Lama, Tsangyang Gyatso (Blo bzang rin chen Tshangs dbyangs rgya mtsho, 1683-1706). Due to those circumstances, Lhabzang '" Ishihama Yumiko: A Study of the Seals and Titles Conferred by the Dalai Lamas. Tibetan Studies. Proceedings of the V. Seminar of the International Association for Tibetan Studies, Narita 1989. Naritasan shinshoji, Narita 1992, Vol. 2, p. 502. Chuluun, Sampildondow: Several letters regarding Galdan Boshogtu. In: Oirat People: Cultural Uniformity and Diversification (Senri Ethnological Studies Ne 86.). Ed. by I. Lkhagvasuren — Yuki Konagaya. Osaka 2014, p. 62. '° That means “Upholder of Religion, King of (Saint) Knowledge.” Vladimir, Uspensky: The Status of Tibet in the Seventeenth — early Eighteenth Centuries: a Mongolian Perspective. Rocznik Orientalistyczny 67, 1 (2014), p. 232. 91
