With the birth of Joru in Ling,
Chief Trothung nursed thoughts to harm;
Happy Joru with the powerful strength of the pure,
Defeated the deluded meditator – Gompa Ratsa.
When the divine prince Joru was born in the lap of Gogmo amidst dreams of excellent omens Trothung thought, “This year my own dreams and all the indications and signs in the high lands of Tibet have been questionable and these have been both good and bad in appearances. Moreover in Tagrong – the Tiger valley, there has been only evil portents.
In the lineage of the Choephen Nagpo, since the golden son, Lhayag Dharkar there has been in the Great lineage nine sons. Even now, apart from common plans for all the three – great, Middle and Lesser lineages, I have no private plans for my own benefit. But since the birth of Bumpa Shelkar there the controls in the land have become much stricter and more oppressive. Also Nyibum and Anu Pasang from the Middle lineage – these three relatives have been supporting each other from behind.
The Chipon Rongtsa Tragen being highly deceptive person and since his two relatives are still young in years, he has been afraid to go against whatever Bumpa has said. But the real truth is that as a result of not knowing one’s strategies one becomes confused.
Now the father of this son of Gogmo is Senglon. This son is a nephew of the ‘Jewel headed’ naga king. His aunt is Goecham Karmo – ‘the Wild lady in white’. The mother too can call on the deities and order the nagas and has paternal relations with the nyen. It’s said on the maternal side, she related to Lama Orgyan Tadag. Whatever happens there is no certainty that this boy will not turn to be like a half man and half spirit being. Therefore it is better to destroy the fire when sparks are small.”
Before the third day, Uncle Trothung or Aku Trothung as he was referred to in the Tibetan language, rode on his horse and went to Gu Gu Rok fortress in the morning. He took a large and delicious bulu cookie of white butter and plenty of the items of the three whites like honey and jaggery. In the eatables he added the Chinese poison Yumo Dukgyel which he took to offer the deity prince instead of palate butter.
At the crossroads of Chisug – ‘Heavy hooves’ he went before both the mother Gogmo and her son, “Oh how very joyful! This boy born to Gogmo is Uncle’s nephew. Though he’s only three days old he has attained the size of three years. Of course Dong Mukpo’s lineage has to be like this. If Uncle offers palate butter, there is nothing better for power. When we need him, where is this Chipon who’s internally lethargic? In the worldly adages it’s said,
‘When cold, clothes are weightless;
When hungry, food has no nutrition.’
This seems to be true here. Even though I am the Uncle, I did not hear of the event until today. I have brought all this clean food from Tagrong to offer as palate butter.”
Then the boy ate all the stuff like butter and thue – a Tibetan cake made of dried cheese powder and sweeteners, till there was no remainder left over.
Again Aku Trothung thought, “Except for this child, none can digest this stuff. Even adults cannot digest all this. Now what way could there be to cause a person’s death?” While Aku was considering things in this way and sitting happily, Joru collected all the poison together on the tip of his finger and brought forth the black liquid out on to the ground.
Seeing this, Trothung came to realise that poison could not overcome the boy and he reflected, “Since the mother is a naga he must be a bundle of poison. Therefore it seems poison is unable to harm poison. Now in the open valley of Chiphu Draknag – the Black Rock cave of Chiphu, is a sorcerer of the Zhangzhung Bon cult called Amnye Gompa Ratsa who is meditating and developing his powers. He has violated the teachings of Tonpa Sherab and has wrong views about the Dharma of the Lotus born. With negative aims he practices the path of the development stage in a mistaken way and has befriended the entire ‘Eight classes’ of the black forces.
Practicing his dharma during the day he severs the thread of the life-forces of the Bonpos with his powers. At night engaging with the powerful demons like the mamos he robs beings of their laa or life-essence. Earlier the Amnye said, ‘Whatever hopes you have, if you entrust yourself totally to me, I can kill all in large numbers.’ Now if I go there, it will be easy,” he thought and so he said to Gogmo, “This boy is so pervasive that it’s difficult for the sky to cover; he’s so curled up it’s hard for earth to close upon. Since this boy has not so far received any Long life initiations and such like at all, now let’s invite a lama and request him to grant a Long life initiation. Such things like gift offerings, I myself will provide. Now spread out a clean rug in this house” he ordered and then Aku Trothung was on his way.
When he went to invite the sorcerer at the Black Rock cave in the open valley of Chiphu, that evening Amnye Gompa Ratsa was bringing out ritual cakes that had been constructed to repel opponent forces because he had been having disturbing dreams. Trothung of Tagrong – the Tiger valley, offered prostrations to Amnye and sang this song regarding the way to get rid of the boy Joru:
Lu ala lamo ala len;
Lu thala lamo thala len.
If this ground and site you do not recognise,
It’s the Black rock in the open valley of Chiphu;
It’s the meditation cave of Amnye Gompa Ratsa.
If me the chief you do not recognise,
I am called Trothung of the ‘Four mothers’of Tagrong;
I am the lead shepherd of the ‘Boiling lakes of poison’;
I am a patron of the Swastika Bon.
And then, I have this request to make;
Among the many of deity lineage in Lingkar,
The fatherless demon child Joru has been born;
Though given black poison, he did not die;
To be rid off him, I have come to you for help.
In the lands of the colourful community of Ling,
The status of chief Trothung is higher than the sky;
To oppress from above, Joru has been born;
If the disappearance of Joru is not performed,
It’s certain chief Trothung will not be at peace.
Lamas and chiefs of Ling to suffering will be attached;
Isn’t it so, powerful sorcerer Ratsa?
The reasons for swiftly liberating Joru:
First, it concerns the life of the lama;
Second, its concerns the strategies of Tagrong;
Enemies when small are easily subdued;
No need for swords, with sling and stones and hands kill.
I, the cherished wealth of Tagrong Tsang,
Have the ‘Bag of good fortune of nine breasts’;
It’s not man-made, but the work of spirits and deities;
It’s the treasury that fulfils all desires;
To you, O lama I will make an offering;
Bon Amnye, hold these words in your mind.
In this way he offered this song of deception and lies.
The lama wondered about numerous things and thought, “Whatever it was the signs and dreams of yesterday morning and night were not good. Especially when one investigates last night’s dream it seems undoubtedly to be a time for one’s death. Therefore since it will not take more than three days to do the job whatever one does is suitable in the present circumstances.
The powers of charisma have still not ripened. The lungta period has not exhausted. My sorcery can reduce even diamond rocks to dust. If one can even bring down the southern turquoise dragon to the ground, what is there that one cannot overcome? But what Tagrong offered is a great evil tantra and so I must obtain it. But to acquire it, if one does not talk of a fearful situation that is difficult overcome, it will not be considered sufficient for that great wealth.”
So Amnye Gompa Ratsa began, “O Trogyal la, chief of Tagrong. Chief Trollu, I will not consider your orders.”
The Amnye continued, “I do not have the courage to reply or refuse you. If told to accomplish the task, it is difficult to accomplish. For example it is like,
‘Into the mouth of the brilliantly coated tigress,
The thoughtless child stretches out his hand.’
For the task of getting rid of the demon child Joru, the offerings to the deities and guardians are rather meagre” and then chanted this wrathful song to the tune of the ‘Wailing of the she-wolf’:
Lu ala lamo ala len;
Lu thala lamo thala len.
This is the site of the Black Rock cave of Chiphu;
The site where true attainments are granted;
The site where demons and theurangs are vanquished;
This is the meditation cave of Amnye Gompa Ratsa.
So chieftain of Tagrong – the Valley of tigers,
Listen for I have this to say;
According to your words, Trogyal of Dong,
You claim to have come for Amnye’s sake;
But your thoughts are focussed on the Tagrong tribe;
Just listening you will not hear; with gifts you’ll know.
This nasty boy of mother Gogmo;
If he truly is, my executioner,
I will not go, for life’s end leads to sinpos;
Me a solitary Amnye, I can even flee.
Without knowing the quantity of gift offerings,
No need is there to place naked life as a target;
Chieftain Trogyal, hold these words in your mind.
After these words, chief Trothung prostrated and said, “In between the two, heaven and earth, there is none you are not capable of, so today you must go. Kill Joru and of course I will offer you the bag of good fortune. On top of that the ‘Poisonous boiling lake’ of Tagrong will provide for your livelihood through summer and winter without break. Your witness is father Bum.”
The Amnye lama too agreed saying, “Now I will go to accomplish the order of the chieftain of Tagrong. This night let’s see if we can acquire the life-force of Joru. Now go. Tomorrow I will come directly to Tagrong. Do not forget to repay my kindness. Keep these words in your mind.”
The chief of Tagrong said, “Alright” and then left the place and went back.
Aku Trothung went to Gogmo and lied to her saying, “Today I had planned to go to Lama Kunga but arriving at the Black Rock cave of the open valley of Chiphu, I came across Amnye on the road and he did a divination. He said, ‘there will be an obstacle within three days’. Now since he had much gratitude for Shelkar and Joru he said that he had to go to protect them. At the same time, I requested a Long-life initiation from him.”
Trothung thinking that his plans would not take more than three days went away from the place in a hurry.
In the meanwhile, the infant Joru spoke to his mother Gogmo, “Mother, today the time has come for me to subdue Amnye Gompa Ratsa. Please bring me four pebbles.” She offered him four stones and placed them in his hands. Joru then took the four pebbles and placed them on the right, left, in front and behind.
Then the elder brother Dungkyong Karpo, the younger brother Ludrul Woechung, younger sister Thele Woekar, the lord of nyen Gerzoh Chenpo, the dralha and werma and the ‘Nine brothers’ etc. really assembled in the ‘tenkhar’ – the deity chapel with their helmets, armour and weapons. Focussing on his own retinue of support as if they were a pebble he became absorbed in them and remained in this way.
As for Amnye Gompa Ratsa, he set forth from his meditation cave and when he came to ‘Three Nooks’ he produced a single “Phat” sound which caused all the deities in the sky to disappear. The elder brother Dungkyong Karpo surrounded by the nine hundred with white conch armour remained indistinguishable from the pebble and Joru remained unharmed.
Again when he came to another corner, Amnye produced another “Phat” and all the nagas below disappeared. Younger brother Ludrul Woechung and his retinue of nine hundred remained, so no harm came to Joru.
The moment Amnye saw the tent he shouted “Phat” and all the nyen of intermediate space disappeared. Nyen Gerzoh and the retinue of three hundred and sixty remained and no harm was possible for the person of Joru.
At that time, Joru called out to the deities through his mind and as in the past, the dralha came down like snow falling and falling; the dharma protectors like blizzards swirling and swirling and the werma like lightning flashing and flashing.
When the non-buddhist, Amnye Gompa Ratsa arrived at the door, at that very same moment Joru collected the four pebbles and flung them. They appeared to Amnye’s vision, as nine hundred white beings with conch armour; nine hundred blue beings with turquoise armour; three hundred and sixty yellow beings with gold armour and an army of nine hundred dakinis who chased him and he fled without looking back.
Meanwhile, an emanation of Joru went into the meditation cave of the non-buddhist and destroyed his drinking water and other articles of livelihood. Another emanation was outside and that emanation chased Amnye, who fled a little faster and at a river’s edge Amnye looked back and raised his hands violently and that place is to this day called ‘Violent water’s edge’.
Amnye seeing armies coming at him thought of sending his ritual cake supports to repel them. So he went towards his meditation cave. Joru immediately blocked the entrance of the cave by producing a boulder the size of a yak’s corpse miraculously so there was no way to go anywhere. The non-buddhist who had violated the Bon said,
“You nasty boy, demon son Joru;
Listen with your ears and with your eyes look;
The sword that’s long and the needle that’s short;
Between the two, let’s see which is more excellent.”
He then took the large ritual cake of a day’s practice and flung it. The boulder shook a bit. Again he took the ritual cake of a month’s practice and flung it while invoking the deities to harm and to determine who was right. It caused a crack in the boulder. Outside there were meteors, thunder and lightning – all three of them flashing and sounding. At the time Joru rose up in the appearance of the wrathful form of the Lotus born as Nangsi Zilnon – the ‘One that threatens all appearances and reality with charisma’ and as a result he was not touched by the stain of faults.
Again Amnye, the violater of Bon, flung the ritual cake of a year’s practice. At that moment Joru was meditating in a seamless framed room within a cave of meteoric rock. As a result the Bonpo and his assistant and supporters were placed in the metal framed room from which there was no escape. The deities and guardians came down upon the demons and the self-executioner turned on his own self and Amnye Gompa Ratsa disappeared like particles of atoms.
Again another emanation of Joru remained beside Gogmo and seeing Gompa Ratsa fleeing kept asking what it was and what had happened. After the third day he proclaimed to all, “Amnye Gompa Ratsa has been subdued.”
The next day Joru got up early and told his mother, “Today I have an important task. Yesterday my elder brother and sister and the other deities had destroyed Amnye Gompa Ratsa. Today I will go to collect the remains” and then he went.
Early that day, Joru went to the top of Tagrong and emanated himself into a form just like the real Amnye Gompa Ratsa. At Tagrong Dragor – the ‘Round tent of Tagrong valley’, Joru acting as if he was Amnye sang this song to Chief Trothung:
Lu ala lamo ala len;
Lu thala lamo thala len.
If you do not recognise this site,
It’s in the middle of Trothung’s encampment;
As for me, I am the meditator – Gompa Ratsa;
I am the executioner of the demon Joru.
Now listen, to what I have to say;
The demon child called Joru,
It’s said, he’s the messenger of the Lotus born;
It’s said, he’s the lineage son of nyen Gerzoh;
It’s said, he’s the nephew of the Jewel headed naga;
It’s said, there’s none that can challenge him.
You being of Tagrong with merits great;
And me, Amnye with effective spells
Have decisively severed, the thread of his life-force.
Last evening in the middle session of the night,
I received the dedication offerings for the dead;
I went to peel off his skin and came;
Flung corpse in the middle of the river and came.
Due to the kindness of Tagrong’s charismatic power
And me, Amnye’s effective spells did subdue;
Or else by none could have been overcome.
If me, Amnye Gompa Ratsa’s bodily aggregates
Were split into particles like atoms;
Yet as owner I have, only the Tagrong chief.
Place human skin on victory banners atop the castle;
O Unrivalled ruler of the tribe of Tagrong,
To keep tribe in place, Chief oppress from above.
What the hostile enemy cannot destroy or disappear,
Is the secure fortress of the ‘Raven’s heart fortress’;
The main point, to secure fortress and not shake,
Is to place, demon Joru’s skin atop victory banners.
Though mother Gogmo’s nasty boy Joru possesses
The strength of a thousand deities and demons;
One, me the Amnye’s thoughts that are pure;
Two, the accomplishment of chief Trollu’s business;
Three, the kindness of paternal elders repaid;
If not for these three, my neck’s blood will be milk.
Having killed a man without a crime, Amnye regrets;
Though regretting, it’s the order of Tagrong Trogyal;
The basis for giving such a command,
Is that this day is the constellation of Narma,
And Saturn is with Narma in conjunction.
The bag of good fortune, give it to me now
And the bag of fortune alone will not suffice;
Chief Tagrong who talks endlessly and recklessly,
“Go, kill hero Shelkar’s younger brother” has said.
The gift offering of wealth is the empty bag;
An empty bag is but a beggar’s purse;
This horse of a gift offering lacks upper teeth;
Though lacking upper teeth, I said, “Yes”.
So Chieftain of Tagrong – the valley of tigers,
A bag and a stick, the two must assemble;
My beggar’s bag needs the stick as a pair together;
That would be appropriate for me a beggar.
Tagrong chief, you had them since you were little;
Or else the rich lady – the flag of the Court of law
And the stamp of authority of Dong Mukpo grant;
The beggar’s purse and stick you may own.
Of the two choices, if you don’t grant one,
I’ll fling the ritual cake of three days’ practice;
To chief Shelkar I will relate events;
To whatever is more agreeable, Trothung give thought.
The emanated Amnye had worn a skin just like that of Joru on his shoulder. The Zhangzhung practitioners of Tagrong Tsang had been gifted a stick by the deity Namthel called ‘White willow stick’ which was the inner wealth of deities and spirits and through the power of ‘words of truth’ it possessed the ability to travel about as a result of having accomplished the ‘Siddha of swift feet’.
It seemed to Joru that the time for making use of its services had come. It was said that if the stick and a charmed ceremonial arrow were tied together to a sandalwood pillar nobody would have the power to even touch it.
Trothung thought, “Now Joru has been killed. Amnye, unlike in the past appears to be more oppressive and demanding. But he is not totally at fault because between him and Joru I have had to tell a few lies.
Now if I give both the bag of good fortune and the stick it would be a great loss. Since I have already promised to give the bag there’s nothing I can do about that. But as I have not given my word to give the stick I must create a way out. Regarding the flags of the court and stamp of authority – how could I ever part with them? But it is as is said in the adage,
‘Power is in one’s own hands
And the handle of a comb.’
Earlier the Chipon and Gyatsa Shelkar were not on friendly terms but if those like Denma and Aten hear of these things, it is certain that it won’t turn out well.
So for the time being there is no suitable way out but to give him all that he’s asked for. Later on as the Amnye lama is getting on in years, it will not take long for him to go. What need is there to mention that after he dies the wealth of Tagrong will come back to its proper owner. Till then, if Tagrong behaved as if it and the priest-patron relationship were one and the same thing, then it is certain that the wealth will not go into anyone else’s hands. Amnye himself is but a single person and so whatever he does, it’s easier and better to deal with him.” In this way numerous thoughts went through his mind.
After a little while Trothung said, “Kind Gompa Ratsa la, in the past whatever you have requested, I have fulfilled. As you requested earlier, the bag of nine breasts and whatever articles you need I will offer. What need is there for the Amnye lama of the object called the ‘Bon guru’s stick’? Since it is the phuglha – the inner deity, of Tagrong – Tamdrin’s support, if held it will be bad for both priest and patron. Instead whatever of gold and silver you require I will offer.”
Amnye who was Joru said, “Alright then, keep both the bag and the stick for your own self. Both the flag of the court of law and the stamp of authority, give them to me. Otherwise I will do what I choose. This Joru is the gem within Lingkar; the younger brother of chief Bumpa Shelkar; the oppressor of black demons. How could the payment for committing the sin of killing him be so little?
In general, except for thinking of the concerns of the Tagrong chief, what need is there for you to kill Joru. If I disclose this account of events in detail to the Chipon, Gyatsa Shelkar, Sengtak and others and to those of the great and Middle lineages of Dong, it will not take more than a day to finish off you and Tagrong so that no remants remain.
But considering the internal pollution and violence among the elder and younger brothers, I too thought of the distant future and long term consequences. On top of that, since you Tagrong are the owner of the corpse – the basis of Amnye’s dispute, I brought this victory banner with the skin of Joru for you. I brought it along thinking it would be of benefit to you in the future.
Now it appears that the way you think is more important. Now if you want to give, give. If not, I am certainly going. Also in return I will definitely cast spells and sorcery” and he made preparations to go.
At this Trothung got frightened, “Do not do such things, I will offer. There is no need at all for angry minds between the lama and patron” he said and quickly offered the articles.
“Now Amnye lama, make sure that others don’t see these special objects of mine. Once you have completed working for beings, please return them to me” he requested and then Trothung added, “Don’t tell this to anyone as the people around us are certainly not good. Please go quickly.”
Amnye who was Joru, also turned and left and after going up for a little while did not look to see where he had arrived. As for Trothung his mind was ill at ease and filled with doubts.
Then Joru immediately went into the presence of his mother. He stayed there for a few days.
One day Joru remarked to his mother, “Today my awareness is much clearer than in the past and my mind is peaceful.
At the time, paternal aunt Nam-ngon Karmo emanated herself into a turquoise bee and chanted this song to the bee’s tune and made these predictions to Joru:
Lu ala lamo ala len.
Lu thala lamo thala len;
Omniscient Three Jewels – the unfailing refuge;
I the paternal aunt have these predictions:
The chieftain of Tagrong – Trothung,
When observed, appears spiteful and malicious,
But whatever he does, into Joru’s friend will turn.
Though of high birth, yet powerful demons,
Mighty mamos, theurang, sen and such like
Have entered and reside in the chief of Tagrong’s heart.
If damsi bodies and don are not separated now,
Soldiers will fight internal battles in Lingkar;
Yet no need is there for fear of civil strife.
Therefore now, to Chiphu you must fly;
On the non-buddhist meditator, put on death’s form;
Fortune bag and stick, beside your awareness keep;
At the demarcation site, pretend to be a bat;
A golden hole that’ll allow a field mouse is required.
Trothung at present, is about to leave;
Emanating an illusory form, to the cave go;
Bless and prevent the removal of illusions;
Bodies of don, make him vomit from mouth.
The pill that causes one loss of awareness;
The time has not come to bring it forth.
For the unprepared battleground of colourful soldiers,
Pour the ‘water of vows’ as commanded and drink.
The devious tasks like the damaru, is required
When opening the doors of the twelve fortresses;
Son Joru, in the centre of your mind, hold these words.
As soon as he had heard these words, Joru miraculously went to the cave of Chiphu and emanating a hawk landed on the surface of the rock.
Trothung did not know who the earlier Amnye really had been and many thoughts came to his mind like, “Amnye does not have miraculous powers. One has not heard, whether Joru has any miraculous powers or not.” So as a result of not knowing, he began to have doubts. Therefore that day, he wanted to see what Amnye was doing at that time. When he went to the entrance of the rock cave he noticed that the door to the cave had been cut off by a huge boulder so that a demarcation had been raised there.
As he looked at the boulder in a more detailed manner he noticed there were two holes that seemed to have been pierced by a stick. When he looked through them secretly he saw a dead Amnye Gompa Ratsa inclined downwards on the ground with his long black hair all over. He saw the stick and fortune bag hanging from a side of the cave.
Trothung was extremely happy and emanating the form of a little child he entered the cave to find that the stick and fortune bag were nowhere to be seen. Trothung thought that since he had emanated the form of a little child, maybe it was because the articles could not be seen by children’s eyes. He removed the illusory spell from his head, so that now his head was his earlier normal head, while his body was in the form of a child. When he looked on all the sides, he noticed that except for the remains of burnt objects and evidence of water, there was no corpse or other articles whatsoever.
At that moment, Joru applied the power that prevented the removal or breaking up of illusions. Trothung now developed an unimaginable sense of fear and he began to scream, “It appears some ghost has taken me. Now it’s better if I get out.”
Trothung then applied the spell to transform his head into a child’s head but his head did not change. Now his body fit through the hole but his head could not go through it so he did not know what to do. He prayed to the deity Tamdrin and others but that did not help.
While in this state, Joru came to the entrance of the cave and remarked loudly, “In this cave, where Amnye Gompa Ratsa has been subdued, not only is there no need for humans but it’s been made such that even spirits are unable to pass through. Today there is a horse here, so whatever deity or spirit there is, it is sure to be inside” and then opening the entrance just enough to allow a child he went in and continued, “Oh! There’s a Gyalpo spirit in here with a man’s head! I am sure this demon is a flesh eater. If it can’t be liberated, one must break the spell to free it.” Then he took the ‘White willow stick’ and circled it above Trothung’s head.
Trothung was frightened and out of his wits. Like willow leaves chased by the wind he shook and trembled and pleaded, “Oh what happiness, Joru Rinpoche ! Happy Joru is not a human being but a divine prince. The three – deities, lama and the yidam, even though angry, don’t hold grudges. I am Trothung of Tagrong. Please don’t kill me.
Unable to tolerate remaining still, I have mistakenly emanated illusions. Though I can transform my head, I cannot break the spell from my body. Though my body goes through, my head cannot.
Then along came Joru. That’s a sign of Uncle’s excellent merits. Refuge, refuge, grant refuge for my life-span and grant refuge for my life-force. Whatever you say, I will voluntarily perform.”
Joru replied, “Alright Uncle. Although I have killed the demon, it seems Uncle Tagrong has been talking to the enemy all this while. Had I had taken a little more time in coming, there would have been no way for Uncle but to have died. This nephew without his paternal uncle would have been like in the adage,
‘Though possessing skills, tigress roams the plains aimlessly;
Body of brilliant coat is a target for stones of large tribes.’
Now, come this side” Joru added.
Aku Trothung thought of entering the cave. When Joru pulled him up, even his child’s body got stuck in the opening in the rock and he could not get in.
Joru then explained, “The demon’s flesh-eaters and dead enemies are all residing in your umbilicus. Otherwise how can a child’s body that can pass through down, not pass through upwards. Now you must one-pointedly prayer to the deity Tamdrin.”
Then he placed his right hand on Trothung’s head and called on the deities through his mind. Trothung vomited from his mouth a double headed snake. The snake was quickly killed and his consciousness was liberated and guided to the pure lands. Immediately, Trothung was able get out from within the cave.
Joru then said, “Now the illusion has been broken, Uncle you can go. I too am going” and he went down a little way. But Trothung was frightened that his illusory spell couldn’t be broken and so he called to Joru a number of times so Joru turned back.
Aku Trothung pleaded, “Nephew Joru la, please remove this illusion of mine. Whatever you command, I will fulfil.”
At this Joru replied, “I do not know about illusions but this child’s corpse has got stuck onto your head. So if you cut off this and throw it away you be left with whatever is your own head.”
Again Trothung felt that since the child’s body was his own body, it should not be cut off. Instead he asked for some other way out.
Joru pretended to think and said, “Alright Uncle, your inability to remove the illusion is the result of impure thoughts regarding Lingkar. Now if you want the illusory spell broken, from the bottom of your heart you must make a commitment not to indulge in secretive plans and evil deceptions and you must avoid creating internal pollution and violence among the brothers of Ling. If you can do these the illusions may be removed.”
Trothung readily agreed saying, “I can accept and take up both the oaths and the commitments.”
He then went under the ‘White willow stick’ and vowed three times not to cause internal disturbances among the great, middle and lesser Ling. The first witness to the oath was Tamdrin. The second witness was Taklha Mebar. The third witness was the ‘Thirteen Fathers of Bumpa’. Immediately, Joru allowed Trothung’s body to transform into its earlier form and then he swiftly went on his way again.
Trothung now noticed the ‘White willow stick’ in Joru’s hand and came to realise that it was Joru’s miracles that was responsible for the troubles he had to experience but he did not know who had caused Amnye’s death.
He thought things over and the realisation dawned on him, “Although Joru knows all that’s happened, yet if he is like this, then he must be a decent character. He has not told the Chipon and Gyatsa Shelkar about the loss of my wealth” and so he remained in a happy frame of mind. Then knowing that Trothung himself would not be capable of challenging him till Joru reached the age of five years, he remained without participating in deceptive or evil actions.