Focused on the last two monarchs of the Himalayan kingdom of Sikkim, Tashi Namgyal (r. 1914-1963) and Palden Thondup Namgyal (r. 1963-1975), the paper documents the assertion of nationalist sentiment in the region from the signing of the Indo-Sikkim Treaty in 1950, which established Indian suzerainty over the kingdom, to its incorporation into the Indian Union in 1975. Sikkim is one of the three regions in the disputed tri- junction point, which witnessed the recent military standoff between India and China, a consequence of competitive nation-building between India and China, and the hitherto unfinished cartographic project of demarcating and administering borders (Van Schendel 2005; Guyot-Rechard 2017). In providing a pre-history of this dispute, the paper draws on recent work stressing the interconnectedness between China and and India (David Ludden 2003, Tansen Sen 2017). It situates Sikkim outside of contemporary national borders, stressing its connections with Bhutan, Tibet (including Kham and Amdo), and parts of northern and north-eastern India. It engages Indrani Chatterjee’s work on “monastic governmentality” (2013), which seeks to recuperate other models of sovereignty vested in hereditary kingship, inter-marriage, religious patronage, and monastic lineage. The Chogyals (“Dharma Kings”) of Sikkim derive their their legitimacy from the institution of the Dalai Lama, which ties them to Lhasa, Thimpu, and Ladakh, allowing us to read both colonial and postcolonial archives against the grain that privileges the modern state as the telos of nationalist becoming.