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Rgyal-po and Blo-dros-skyid, both, and Ñaṅ(Ñag)-dbaṅ-gro[l]-ma, the best of mothers,
by these three, at the death-ceremony of Ha-ri, a Byaṅ-chub mchod-rten (stûpa)
was erected for his soul. And as a verbal record, this chronicle, called 'The golden
mirror', was written. [It is astonishing how much was gathered and given for the
sake of religion. All hail! The number of what was presented according to the
word. . .
And the others, who brought flesh and beer for the benefit of men, were . . .
(c. 40 names) . . . like nectar of the gods.
May all the partakers in this sacrifice meet later on in Mṅon-dgahi-žiṅ (one of the
heavens).
. . . the red colour of idols . . .
. . . be blessed !]
[The chief of Ti-nan says that Gun-de is situated in Bir-Baṅgāl (Barā Baṅgāl,
a province of Kulû), and that his ancestors came from there.]

NOTES

As is plainly stated, the above chronicle was compiled at the death-ceremony of the Chief Ha-ri-ya, who was
a contemporary of the Kulû king Bi-dhur-(= Bahādur) Siṅgh. King Bahādur-Siṅgh of Kulû reigned, according
to Dr. Vogel's investigations, about the middle of the sixteenth century. This Kulû king claims to have ruled over
Lahul, and the chief Ha-ri-ya may have been his agent in the country. The very powerful Ladakhi king Tshe-
dbaṅ-rnam-rgyal I, who reigned at about the same time, also claims to have conquered Kulû (including Lahul).
Possibly one conquest followed the other.
The statement of the Ti-nan chiefs regarding their descent from a Gu-ge family is of great importance. It is
in contrast to another statement, found in the chronicles of the chiefs of Ko-loṅ, in Lahul. The latter says that
the Ti-nan chiefs came to Lahul from Baṅgāl (Chotā or Barā Baṅgāl, now a province in Kulû). The clear statement
of the Ti-nan chronicle, which was compiled three centuries before the Ko-loṅ chronicle, is, of course, the more
trustworthy of the two. I believe that the family was of purely Tibetan origin. The name Phala (pāla) is possibly
an Indianization of the Tibetan word dpal, glory, which is so often found in Tibetan names. The original name
of the family, Hod-gsal, is of Bon-po origin. Hod-gsal is the name of a Bon-po heaven; see S. Ch. Das' Tibetan-
English Dictionary, p. 1120. A place called Lcags-mkhar, 'iron castle,' I have not yet been able to trace
on a map.
Not a single one of the names of the Ti-nan chiefs has as yet been found in inscriptions of Lahul. A certain
inscription from Žug-mur, Lahul, mentions a Ha-yar-jo (No. 127 of my collection). But, as Ha-yar is mentioned
in other documents as a place-name, the word Ha-yar-jo had better be translated by 'Chief of Ha-yar'.
Otherwise I should have felt inclined to identify Ha-yar with Ha-ri-ya of Ti-nan. There is a somewhat indistinct
inscription in Sāradā characters on a boulder about a mile below the present village of Ti-nan. Another Sāradā
inscription on a stone idol in the Chos-lkhor (probably Stod-rgyal-mtshan-chos-lkhor) monastery near Si-su,
which belongs to the Ti-nan district, contains nothing but mystic syllables. It was discovered by Mr. G. C. L.
Howell and myself, and examined by Dr. Vogel. A Byaṅ-chub mchod-rten is a mchod-rten with square steps
between the upper bowl and the square lower part. It is a pity that the list of the forty guests was not copied;
for it contained, in all probability, the names of several contemporary chiefs of Lahul of those days. The
Mṅon-dgahi-hiṅ is, according to S. Ch. Das' dictionary, a mythological garden, 'the world of joy in the East.'
Ma-gar-sa is the name of the ancient capital of Kulû. Bur-rgyal-bod probably stands for Spu-rgyal-bod, an ancient
name of Tibet. Compare La-dwags-rgyal-rabs, part ii.
Later additions :—In the place of the name Gu-ge, which was plainly legible in Maṅgal-cand's copy, Bzod-
pa-Bde-chen's copy contains the name Gun-de. I am fully convinced that this is due to a recent alteration of the
original text. My conclusions, based on the old reading Gu-ge, were not welcomed by the present chief of Ko-loṅ,