Tibetan Sources on the Maternal Genealogy of the 6th Dalai Lama's Royal Ber mKhar House.

[00:00:00]Of course this topic is very important and with the same things uh for a long time uh particularly our this regions uh we are of was not interested to talk about the Dalai Lamas or somehow we are afraid to talk about the Lamas and the Tibetans issue related with the Dalai Lamas. So I think it's very important as well as I would like to congratulate the organizers and coming up with the courage to organize this very importance.

[00:00:48]So with these words I would like to start with my presentations and of course you can read my presentation in English as well as in Tibetan.

[00:00:59]uh when it comes to the both presentations when I was nervous I will speak very fast so please do remind me slow down whoever in between they would like to need to listen in slowly so when it comes to the presentations my princip language somehow that when I was a young students in Vanasi the former official translator of his dala and the former director of the Tibet house led tubuntu visited warasi and he give a talk that I would like to give a talk in English because I know that well-versed Tibetan students are here and scholars. So I can hide my weakness in English. So somehow I'm doing the same thing here. Of course I would like to present it to patatterent because it will much easier for me. Somehow I'm doing and presenting this in English so that I can hide my weakness in English. But somehow if anyone's have questions with the presentations in Tibetan as well as English to raise questions abroad.

[00:01:56]So of course from the titles you can read it is the Tibetan sources how far it can be traced into English about the lineages of the six lai lama's mother families particularly the bea lineages of course here I'm excluding the father's lineages which belongs to the new or family from the lineages tracing back to the pathalinga in Bhutan could please go to the next slide so this is the brief contents of my present presentations of course. Yeah.

[00:02:28]Uh can you go back next uh first one?

[00:02:31]Yeah. Of course as I was a students one of my teachers or professor in Delhi he told me that always consider that your listeners were completely new to the your presentation. So it's very important to introduce with the regions or whatever topic I'm talking with the value from simple to little bit deepers and then I have a briefly historical introductions of the regions how it was before it become part of the Gandhi Forindi late 17th century and then I have a main parts of course and short conclusions please next. So this is the map and I forgot it only from the before when it was part of the India in 1951.

[00:03:15]So we have on the west Bhutan in the east of course the currentachal Pradesh and in the north we have Tibet and it is highly connected with Sonaong and Joroong before 1951.

[00:03:28]The camera is obstructing somewhere.

[00:03:33]>> Sir, you can look at the left side also.

[00:03:36]>> Sorry.

[00:03:38]And then could you please go to the next slide?

[00:03:42]So when it comes to the my theoretical as well as methodical approach to the current topics, it is somehow could correlate to the previous one.

[00:03:57]previous one.

[00:03:59]Can you please stop the automatic one so that it will stop there?

[00:04:06]So it's here. Yeah. So it is simply from a ethnoistorical reconstructions of a regions based on oral as well as written sources. So in my case I have focuses very much on the written Tibetan sources.

[00:04:20]And secondly the theoretical or method is somehow based on the written sources and oral sources but it tried to show a written sources to make health of those nonliterate societies. Of course the mon region was noniterate but somehow I'm trying to impose on that because written Tibetan sources are very rare. We observed that mostly it is written in Tibet and from central Tibet and the document issues from the hassas in the old time.

[00:04:50]And then the last part is my introduction. So the paper which I will write later on it will simply a descriptive so that people will follow it easily and nicely and it will become like an part of a story.

[00:05:03]Screwy please go to the next one.

[00:05:07]Uh I think we have jumped one slide.

[00:05:14]Come.

[00:05:30]Yeah. Then next, please.

[00:05:33]Yeah. This map shows Oh, yeah. This one. and this this one here. Yeah. So, yeah.

[00:05:47]So, I have a brief introductions of the regions and focusing along with the eastern Bhutans and Bhutan. So if you go through the history of the regions, we will found that almost all the ruling elites or ruling leaders of the regions trace it back to their ancestors to the Tibetan emperor prince in the late n 8th and the 9th centuries. And when it comes to focusing particularly on this mon region including the west caming districts uh we found many royal lineages of course they try to trace it back to the same single princess called prince sangma and when it comes to the different lineages then we have here uh beal royal lineages of course they also trace ps back to the 9th century prince called tanga then we have a different sources where it mentions that of course the prince could be not sanga than other tracing it back to the 8th century and of course then due to the rise of the religious spiritual leaders then those Tibetan those local rulers will shift their positions when it comes to the new spiritual rulers of course when it comes to satya and kachu then in the 16th century with the rise of gillukbas and most of those uh local rulers rers shifted their alliance or their practices or their sponsorship to the uh rulings or the rising galupa schools in the sixth centuries. So with the rise of uh religious leaders in this late 16th and early 17th centuries then we have some dominance galupa llamas from these regions. In the late in the mid or late 16th century we have llama of course local people know very well. Then we have Merak Lama who has with the order with the help of the fifth Dalai Lama found the town monasty lama lo ghetto and of course the sixth Dalai llamas.

[00:07:45]This is a shop or brief introductions of the regions and could next I think we have lift left on map.

[00:07:55]Yes. So this map which briefly shows how those Tibetan prince in the late 8th and the 9th century traveled from the central Tibet and down to the uh M regions in that periods. So this map particularly the red line shows the prince Sangas suppose he took that roads from the western parts of Bhutan to these central southern and then eastern parts of Karan Tawang and Mon regions and most of his lineage stays back here.

[00:08:25]Good. Let's the next.

[00:08:30]Yeah. Then when it comes to the main part of my presentation, it is of course written Tibetan sources. The first part oral sources of course in Tibetan as well as local dialects or local languages. And then I have a very controversial or very discussions to be made in the later on why our sixth Salama families were not given the title of Yapshiis and instead of Kushang or Kushanga.

[00:09:02]So let's go to the next part which is of course now we are going to talk about the central figure which is the sixth lias and I have taken this photo longs back in 2013 and in the left side below this figure is the sixth lama's mother and the right side is the yapashitenzen next.

[00:09:27]So now when it comes to the written sources there are many written sources which we can be categorized into different parts and of course could please go to next.

[00:09:38]Yeah.

[00:09:44]Yeah. Uh next one number nine please.

[00:09:49]Yeah we have written sources chronicles anals which is more or less same and different. uh and below we have a religious histories. So when it comes to the clonical we have a geombo and dioong all these texts have mentions that some lineages are available or can be found in the eastern Bhutan as well as mon regions and it didn't mentions which lineages it can be traced and it didn't mentions the name of the particulars ruling princes was at those time and when it comes to the religious history chun text. Then of course we have two important taxes here which is uh particularly the first text men or gel jung.

[00:10:41]This Gelic text or the menu men which was published from Lassa in 1987 and then the gelic more or less these texts are same but there are at least 10 different dimma the manuscripts handwritten which can be found in eastern Bhutan as well as in Tawang as well as west Camian districts. So there are at least two uh observations and articles written on this text any differences between those different manuscripts and we observe that very few lineages are missing in those textes and rest more or less same and interesting parts is this text is that almost all those dimma or the manuscripts has written down the bear lineages up to the early 18th century whether it is from Bhutan text sources or from the tawang as well as well coming textual sources.

[00:11:35]Then we have gave pelted which records about the four meak lamas from the tawang. And of course in this text also it mentions about beaka lineages. And then we have gandong which is written by the desi sano. Of course it mentions about t monastery as well as uh lineages of sixama and zea family. Then we have long jun of course it doesn't mention directly about bea lineages but it mentions about lineages exist in the tawang region as well as in the Bhutan go back to the next one then of course we have a autobiography of rangam or nar in these textes particularly paling rangam mentions about existence of uh a local rurals in the siruso in this town regions but it doesn't mentions about the bea lineages it is quite interesting and he mentions about the relationship between local ruler from siru with the uh jul deba ja deba was once the main ruling parts in the south central southeastern central part of Tibet during the sakya lineage or the during saka huge money in central Tibet then we have meaclama zenam which is the first meaclamas from tawang regions and it mentions mentions about Sebeka lineages as well as he mentions about Tangabo visit to these regions and then we have Navulin and Dulai to both these uh texts are the biography of the sixth ele this is Sanange Gaus Nulin is little bit shorter versions and Dulai to is the detailed versions which is around 600 pages if someone would like to read through the sixth ele biographies it's very interesting and is highly wellritten Tibetan sources. And then we have a yoga chinga which is the biography of the fifth or the autobiography of the fifth penion lama which mentions about lineage as well as sixth lama's biography after the 1701 because the sange yazo has doesn't mentions anything about sixth lamas after 1701 and which is very important once we want to go through six full biographies reading the fifth pensama biography is very important in this case then we have giant Namar or the Rangnam of course he was the founder of the Lang Tushi killings currently Chingghai province in Amdo and he was a contemporary of the sixth Dalai Lamas and he has mentioned details about sixth dai lama particularly after the 1701 where his sani kazo has not mentions about him and of course there are many two students from sixth lama we it's very important to the note through those sources to note about the Becca lineages as well as 6 Lama's lives after the 1701 and then we have a local archive documents which of course I'm able to find from the local sources and I'm not supposed to mention those sources but some of these two sources I'm going to introduce here and very important which were issues from the potal palace which means the central Tibetan government in that period and which were issues from the highest authority sixth seventh Dalai Lama as well as at Dalai Lamas and the regions at those periods in the 19th centuries. Next and then when it comes to the oral sources of course I am gratitude to the many local public leaders as well as public figures and the name I have mentioned here like the le teshi kandula le kamaula le tunbala as well as the le formeruchi from the southern monu size. Then my not only interviewing and directly asking questions but kind of interactions with them those lineages which helped me to assemble sources. I was found out the local sources or any kind of written sources like I were able to talk with many ruling of the local local regions not only to the Becca but traveling down to the Dang as well as Pundila and Shettupan region as well as Mushing and Kakang. So they really helped me to make a or find a sources related to the Becca lineages.

[00:16:07]Yeah. Then of course a former uh abboards of Tango monistries and two former Tang airports as well as Lamang Lola and many other former llamas of the Tong ministries which of course not only Tawang lamas from the southern part of region also which help me to reconstruct the historical lineage as well as find to find our sources to the particular topics.

[00:16:32]So this is oral sources and introduction to the textual sources. So with the help of these sources I'm able to reconstruct of course it's majorly based on the textual sources to the local uh Becca lineages. So the next slide is the Becca lineages. So if if you have a look at the if you look have uh look at the lineages of course the prince sma was the brother of the last two Tibetan emperors tien or the lang dharma udun.

[00:17:06]So other textes many textes have a different who was the eldest either it could be the terabachan or the prince sangma or the lang of course lang damaama is the younger one comparing to these two brothers.

[00:17:19]So the interesting part is that most of the sources they trace these lineages to the tip prince called Tanga.

[00:17:31]But we have a this is San Jaso written history of the biography of the sixth alarm. It has clearly mentioned that the beha lineage is traced back to king Kikaratu.

[00:17:43]So of course uh we have many local descendant here. They claim that not only in here in Tawan region in Eastern Bhutan they claim that we belongs to the Kikaratu descendants. And if you happen to talk with here in Jang regions and in the Sho valley in Shardnob you will find that some family have a surname or title as a key or K. So which means that they trace their lineages back to the Karatu.

[00:18:12]So I think that when it comes to the composition of text period if we consider the gric text or the menjung as 1668 which John Ardusi from America he thinks that text was composed or compiled in 1668 according to that period uh then prince sa can be the sources of the lineages but if you consider the text the men text period as 1728 at which Michael Aris has considered and I myself have think that 1728 is more accurate and more alignable with the name mentions in Manojun text 1728 is more reliable and of course I think that this is Sani Gazu's mentionings of Kikarat as the source of the lineage is more accurate because at the time he was the regions or he was the emperor or king of that period So he can command a lot of sources local sources. So that could be the main reason. Somehow so we have now two sources these lineages can be traced.

[00:19:21]So I have simply put the prince sama or karatu as the zero and then we have up to the last current descendants we have tracing it back to 29 generations.

[00:19:35]So which is quite an interesting and this lineages can be traced back to up to the 9th centuries. So interesting parts about this sano is that he didn't mention the first two lineages sources.

[00:19:46]He simply go down to the conj as the source of his first descendence which can be traced in the mon regions. Then he mentions direct father to son descendants and he simply ignore the other brothers and siblings of the uh bea lineages. But the manu text has clearly mentions the sibling as well as siblings other sons and other lineages.

[00:20:11]So from the gongache we can trace it back up to the jog which is at the end of the first slide.

[00:20:24]So in between when it comes to the jo then he has three sons.

[00:20:30]So which is around the 14th and early 16th centuries. So Jok has three sons. U the middle one becomes a monk and he has a title of ch and then this bea lineage is traced into a two families upper bea and lower bea. From my understandings the current descendants or the current family in the debut for yesterday we have visited is belongs to the lower becka house. So my reason is that upper becka house has two dissident after the founding of the upper becka house that is then we have I could not see it clearly from here I will read it.

[00:21:31]So when it comes to the upper founder of the uh Becca then we have Jo Dh. So Sajjun sorry Sajjun has three sons. So first was San Da and the middle was Chon and Daris. So that was the founder of the Aba Baker house and he has only one son according to the uiang gazu and when it comes to the man it mentions about jo as well as tashi sano as the two sons. So Jo has two childrens and both of them are hamo singularly it mentions and manu while it comes to the desiango biographies it mentions hamo as well as tashi sano as the two childrens from the jamyang dori. So here interesting part is that if we look at the jung and the desang gauus text mechung compiler or the writer has simply omitted the ton harmon names in the text because at the time there was a political tension as well as social tensions.

[00:22:39]So if you look at the parallel to the uh lower Becca house we have Jo Karma as well as Punok and Zumbaang. And then we can trace one more son of the Zumbaang Joitha which I have mentioned in the right side of the slide of the family trees where Josa is mentioned. So if Joa can be mentioned is Jung why not?

[00:23:04]Because in Mujun Tashi Sango is mentioned but Tashi Sango name is not mentioned he was simply mentioned as titled Joa.

[00:23:13]So Joa Deba comes from the ruler or the lord from the Tibetans uh political point of view or Tibetan political history.

[00:23:23]So interesting part is that of course uh if homonym is omitted in the mans so it omitted the sixth lama's name in the manu also because I consider that manong was compiled in the 728 because uh the political situation as well as the text uh titles or the compilation papers particularly aligned at there.

[00:23:50]So then uh I have mentioned other names where I have mentions from the Joan Nazum sites. Joan Nazum or Jan Jobang is mentions in the Mujung and Joan Nazum is mentioned in the Desang Gaz biography.

[00:24:06]So then we have other sources names which can be found on the Tibetan legal ethics issues in the 1752 by the seventh Dalai Lama which was FM by eight Dalai Lamas in 1799. So we have dindup or dindangalang and dund and then we have kangel and wang b and lamai. Lamasi is currently a monk in tao monastery. If anyone like interested you can talk with him or ask with him. And then we have yishel. Yeshu has two or three childrens. So from Egyptian bill then we have a lineages trace it back to the current lower Becca house. So of course this is based on textual sources and they are little bit different narratives from the oral sources also they mentions that of course uh some of those lineages can be aligned with the pungba lineages also.

[00:25:05]So the my next slide shows the uh joazums and this is in Tibetan. Of course the script is distorted here.

[00:25:16]Next please.

[00:25:21]Next.

[00:25:22]Here is the edi issue by the seven Dalai Lama in 1752 which means just one year after the when Dalai Lama assumes the political and temporal powers in the 9 1751.

[00:25:37]So interesting part of this edict is that from 1730 to 1751 of course his the seventh dala must fully recognize and has the title of political and temporal rural of Tibet but somehow he can't stay in Lassa due to the strong influence from the regent desi sonam case. So when you look at the this is fallen uh this edicts we have the the red square seals which is the uh two golden seals in the name of the lama issue by the Chinese emperor. So which clearly mentions that I'm issuing these issues in the name of the uh potal pilots and the authority with the seven Dalai Lamas to the Beakar ruling families and he mentions at least three descendants name of the behar ruling families and the below one from the red squ is the attic is reaffirmed by the eight Dalai Lama he me clearly mentioned that the attic which is issued by the former seventh Dalai Lama I'm reaffirming Whatever the privileges obtained or gained by the Becca families. Could you go to the next slide? So this slide mentions about the details in the Tibetans as well as English translations.

[00:26:58]Promo one please. And I have highlighted in the blue color uh green color which are the names which is mentioned in the addicts and which I have written down in the family trees and the who were the issuers and how it is related to the uh backup families I have highlighted in yellow colors. So of course I have mentioned uh highlighted the dates on which date it was issues and something like that. Could you go to the next one?

[00:27:27]After this uh attic by the seventh Dalai Lama which was ethal lama then I have another attic which was similarly mentions about the sixth Dalai Lama's backa family and tracing it back to the Kelsang Dy and his family should even or can enjoy all the privileges which was given by the former seventh Dalai Lama and this edict has been reaffirm reaffirm or reiterated four times by the regent Tibetans. So here you will find the writing ramboche as well as simoling rambbo and then kundalin tasak ramuchi.

[00:28:04]So all these were addicts or rifam.

[00:28:07]The first one is 1837 and which was created in 1839.

[00:28:14]So 1839 is it is created by the Tibetan cabinet Kashaks and then we can trace it back to the code to the above 1849 which was reaffirmed by the third writing rabbuches and third rabuches again reaffirm it when the new Dalai Lama came up in the power that the 12th Dalai Lama and then finally it was reffaling Tatak in 1882s.

[00:28:37]So all this ethics shows that the bear lineage is true to the its ancestor lineages which they claim and they are able to claim their uh privileges at those time and which was issues and reaffirmed by the highest authority at that time which means from the patala pilots from different Tibetan ruling regent as well as the Dalai Lamas. Could you go with the next one? So this is text which I have written down in Tibetan as well as English here. Could you go at the pictures?

[00:29:09]These pictures from my point of view I'm saying that these two are the only thing which are directly related to the sixth Dalai Lamas. Of course, I'm not negating any spiritually deed or spiritually established any kind of sources which we have gone through and we have visited in the last several days. So the first was the Ugilling temples and the second was the un of the sixth lama families which is preserved in the T monastery's main hall. The next one so the question comes of the Yepsis. So why not the families were given the title or rank in the Yepsis? In my understanding of course the families were given the Yepsis because the father passed away just some day some months before when the Lamas was enthroned in 7 1697. because the mother enjoys with many privileges and having a hindubong as new new family's properties in central Tibet in southeast Tibet.

[00:30:11]So of course and I'm also wondering about in 1731 Desi Fana had issues an edict to thaw monasteries and which reaffirmed the town monastery privileges given by the fifth lama in 1681 but he didn't mentions anything about sixth lama as well as the bea families.

[00:30:30]So I'm just wondering about this has any knowledge about spaga families and six of course there's a political tensions at that to at those times sorry next please so this is my final conclusions so which talks about of course with the narrations and the tracing it back to be back lineages I'm trying to figure out the social and political situations at that time and at the same time I'm trying to figure out the local histories And of course the issue raised about the Yapsi's titles. How is the Yapsi titles were given? Whether it should be only from the father sides or why not it should not be from the mother's side. In my understanding of course it is from the mother side also but we highly find a sources which mentions the sixth lama families were given the titles of yapsis. My understanding still is that because sixth talama has two siblings, two sisters and one of the sister is married to the jul deba's families. So in my understanding that probably they had continued those uh yeps privileges in central Tibet at those times.

[00:31:36]Of course then uh my understanding is that how importance the current becka families lineages in the current situations how we have to look at those times or currently. So with this those words I would like to conclude here.

[00:31:50]Thank you for your attentions as well as any questions and criticisms. Most welcome. Thank you very much.

[00:32:00]>> I would just like to thanks for uh professor timing for giving me a further informations about in this regards. Of course uh he has made clear me how the Yepers were given during those periods.

[00:32:12]Of course he has mentions that only it started from the seven dal lamas of course and the question rise why the titans given as a kushang debas at that time because uh text clearly mentions jaw deba as well as kushang debas so of course then question comes it only mentions in the seven lama ethics and when it comes to the uh estates with the kush deba's titles sangri of course professor has mentioned sangri While I while I was reading through the dula to this I have clearly seen zong also as a privileges to the of course I I have misread it also they can clarify other scholars are here so I will be thanks for any helpful in this case >> thank you very much to both speakers because the presentations were very interesting very short question to losant bala can could you explain the meaning of the name parkar because Par doesn't look really Tibetan. Do do you know the ethmology? Do you know the meaning of this uh name?

[00:33:20]>> Of course, there are two uh orthographies with regards to burkar in some textual sources which is written with uh sa uh sango saba with a vowel and ra bear and then here I have taken down only simply the bkar but I really don't know any meanings of this. Of course I will welcome any other scholars have any definitions for the bears any definitions sorry uh Dr. uh this is regarding the genealologies uh presentation that you have given uh when you are saying about the genealogy of the two lineages about the uh princess sanga and then under the kear >> karaji if please kindly correct me if karaji is also referred to sometimes as kukalawango is it the same or another thing and then another question is uh Still uh just beyond that is the Kalawango's uh history of Tawang Mul region is considered to be the king of Mandul. Uh is do you consider that as a history or as a mystery? That is also the next question.

[00:34:33]Of course Malingi I don't want to be involved here. I think it is of course a history but due to the very long time and not written sources it become kind of a legend in between of course uh when we go through the textual sources there's a mentions of a kingdom called menel so we think that probably that is related with the king kala but it's very difficult to pinpoint the time of his king kalao when we go through the king the textual source it mentions which means half and thousands. So which can we can approximately can be put it into the 10th centuries and of course but uh our uh local history as well as legions they trace it back to the contemporary to the Tibetan emperor son and gambo so which means seventh centuries so of course there's not many preferences in the time period so when it comes to the karatu and king kalongo it's completely two different kingong is a local king and kikaratu is a prince of the Tibetan Emperor Tisong desens who was in the 8th centuries middle 8th centuries. So King Kikaratu is a very historical figures which we will find in mentions in many of Tibetan textual sources of course in Bhutan also but Bhutan due to the Tan Pemaling mentioning him in a treasure text Kalong. So he become a legion figure there but still with the help of Tibetan textual sources he is a historical figures due to his ugly figures. So Tibetan text also mentioned him as a with a dog mouse and skulls of a gods something like that. Thanks and my next question is Dr. Uh as you said that even today we can meet uh the descendant of the mother of Sahu as you also mentioned that one name of Lama which is who is there at Dong monastery and can I ask is there any descendant of the father of uho and uh we know is the descendant of Pamela. So I would like to ask question because you studied very well and you researched very well today. Can we meet one particular family or person who is the descendant of the father of Sangasa?

[00:36:54]Thank you.

[00:36:55]>> Thank you.

[00:36:56]>> Thank you very much for the questions.

[00:36:58]Again, it is a there are textual sources, Elvis's oral traditions. So, of course, I'm not negating the oral sources, Elvis claims on that lingbas lineages or new lineages in Tawang regions. But when it comes to the textual sources, we can clearly see that yep Tashi Tensson has only one sons and two doctors and one doctors we really don't know what happened. And of course few days back I was able to talk with some scholars here and he clearly mentions one doctor died in Tibet during those periods but from the sources it mentions that one doctor married to Ja Deba in Jul Zong. So we can say that from the doctor lineages a new lineage organ family keep on because in the Tibetan traditions doctor marriages to another family or royal family or family keep continue the lineages we can take an examples for sung families of the current in the 20th and early 21st centuries sung families descendant died out in between the male lineages with the help of doctors the lineages live on. So these kinds of traditions in Tibetan accepted very wells. So which means that we cannot ignore those who claim the lineages somehow we can say that lineages continue. But uh when it comes to the male descendants at those periods uh we observe that yepinga has two doctors and no two sibling sisters. So we can say that two sibling sister had also continued the lineages in the period in the current local area also and of course we have uh saninga lineages also in the tax resources which clearly mentions of course they trace back to the new lineages but they continue another temples so sangaling lineage continue also but somehow we should not ignore in the dula to it mentions that lingua families were out from this regions to central tip by the I'm sorry to mention by the lower lower Becker families during those political tensions at that time. So of course maybe they moved to the central Tibet during those period when the region was calm here because when we look at the 1731 edic issue by the desi it clearly mentioned that the region was very calm here when there was a lot of troubles in central Tibet in the early two decades of the early 18th centuries. So the number of monk rises from 250s to 5 500 in Tao monastery in the early 18th centuries three decades. So which means that the time was cool here. So maybe the family move back here and they continue the lineages. But of course uh those current descendants who claim as a descendants as with the titles of lineage or linga they could not produce any documents at the current period. But we cannot ignore that they can't be because maybe we will find documents from somewhere in later on period. Thank you very much.