of these terma were the Five Terton Kings and the Eight Lingpas. In the 19th century, the most famous three were the Khyen-Kong-Chok sum: Jamyang Khyentse Wangpo, Jamgon Kongtrul and Orgyen Chokgyur Lingpa. Terma have been relayed by nāga and the dakini - of the underworld and the heavens, respectively - and have also been hidden by teachers such as the great translator Longchenpa. Sometimes terma are discovered by a master and re-concealed for a later tertön to find. Antecedents and analogies in other traditions The central Mahayana figure Nagarjuna rediscovered the last part of the "Prajnaparamita Sutra in one hundred thousand verses" in the realm of nāga, where it had been kept since the time of Gautama Buddha. The terma tradition of rediscovering hidden teaching is not unique to Tibet. It has antecedents in India and cultural resonances in Hindu Vaishnavism as well. The Vaishnava saint Chaitanya Mahaprabhu is said to have rediscovered a fragment of the Brahma Samhita in a trance state of devotional ecstasy. There is another occasion involving Chaitanya, who deposited his divine love (prema) for great saint Narottama Dasa in the Padma River in Bangladesh. When Narottama Dasa turned twelve years of age, he collected this treasure after a revelation in a dream. In the Western world a similar tradition is held in Mormonism. Underwood notes, "[Joseph] Smith looks like an American terton-seer translating ancient [terma] texts written in cryptic Reformed Egyptian," like the dakini script, "by the great prophets of the past, Mormon and Moroni." Similar to Padmasambhava, the purpose cited by these prophets for hiding the texts for a future time was in "keeping the faith on track by making clear the fundamental 'plain and precious' principles of the tradition." And as mind-terma are "not physically discovered but are revealed through the mind of the terton," Joseph Smith's revelations of the prophecies of Enoch and the parchment of John did not have any direct physical source but were revealed through Smith's mind. Skousen contrasts Smith's work with the terma tradition, particularly the Book of Mormon, in claiming that Smith did not rely on "mindstream transmission," but was translating from a text written on gold plates. However, witnesses note that Smith didn't use what was allegedly the gold plates during the translation, but translated by scrying with a seer stone in a hat, dictating the text as he saw it appear in his mind