Indo-European Guide to Presidential Elections (excerpts, #9)


The continuation of the previous part…

President and Multi-Headed Giants

…The special relationships between Functions tie not only Brahmana and Rajanya castes together, when King has the power of last resort to undo the decisions of Jurors and Magicians, and to put to an end abuses and abusers of the Sacred Law. King also has a unique bond with the Vaisya, the Commoners caste, and its heavenly curators.

Rudra-Shiva is not only a destroyer and liquidator; he executes this decomposing function to prepare the old, obsolete things for the renewal, regeneration and regeneration. He favors an excess, exuberance and ferocity of the newborn life. The Rudra-Shiva’s bent toward multi-headed and multi-handed monsters comes from his admiration of the vital potency.

However, the vigorousness of the primordial life force may turn its, sometimes ugly, face even on his own master; and here comes the time for Rudra-Shiva to ask Vishnu for help, to step in and prune and civilize the run-away excesses and save Rudra-Shiva himself and the World Order ‘rta’.

In the story of stopping the king Jarasandha it was the brute force of the Kingly case that was utilized against the overreach of Shiva’s devotee. In yet anther story told us by Colonel de Polier, it were the gallant, chivalrous skills of the royal court ball dancing which were utilized to trick the naïve and unsophisticated Third caste member:

A famous Daints [demon], named Basmagut, was curious to know which of three Deiotas [Brahma, Vishnu, Shiva] surpassed him in greatness and strength. He consulted Nardman [Naradamuni], who replied that it was Mhadaio [Mahadeva, Rudra-Shiva]…

Basmagut, wishing to profit from the instructions of Nardman, began his sacrifice [to Rudra-Shiva, by mutilating himself]. The dieotas, flattered by the zeal and earnestness which the Daints showed in his service, appeared to him accompanied by Parbutty [Parvati]. At the mere sight of Mhadaio, not only was the mutilated body of the Daints returned to its natural state, but he received also from the Deiotas the power of reducing to ashes any objects on which he placed his hands with the intention of consuming them. Meanwhile the sight and the charms of Parbutty inspired in the Daints the most violent passion, and this being, as ungrateful as he was wicked, saw no other means of ridding himself of an inconvenient spouse than to use against Mhadaio himself the gift which he had received from him. The Deiotas, who perceives the intentions of Basmagut, evades him, but the Daints pursues him. By no Mhadaio, nearly being caught, knows ni more how to escape him, and in the anguish which he feels sees no other recourse than to repair to Vishnu who, immediately assuming the shape of Parbutty, appears before the Daints; and, pretending to be susceptible to his advances, assures him that she prefers him to her lout of a husband, who is forever drunk, surrounded by snakes, and apt to inspire disgust rather than love. “Nevertheless”, adds the false Parbutty, “he has in his way of dancing such an irresistible charm that then all his ugliness vanishes to my eyes.” At these words Basmagut, transported with joy over the favorable inclination that Parbutty showed him, wants to win further favor in her eyes and insists that she teach him the dance she is speaking of. She agrees and the lesson begins. But Vishnu, in the guise of the Deiotany [goddess], takes care thicken the Maya or cloud thrown over the Daints’ senses, so that he completely forgets the deadly gift he received fromMhadaio, and has no thought but to follow and imitate the movements of the fake Parbutty. He sees her carelessly put a hand on her head, does the same, and instantly reduces himself to ashes.

However satisfied Vishnu was to have delivered his colleague from the danger to which the latter had exposed himself, he reproached him for his imprudence. “I agree,” answered Mhadaio, “I cannot resist the devotions of my worshipers, although I know full well that most of the time they make very ill use of my favors. But”, he added, “I place my trust in you, your indulgence supports my weakness, it does not permit me to suffer from my own improvidence.” (Dumezil 1983 88-9)

Despite of his solitude; Indra’s epithet ‘eka-‘ means ‘one, alone, unique’, his adverb ‘yathavasam’ means ‘as one wills’, and his noun ‘svadha’ means ‘one’s own law, autonomy’ (Dumezil 1983 ix); President has the power to tame and harness 100 or 435 (not counting 6 dumb heads) headed giant monsters with his veto right.

Even more, as a scandalous, spoiled child on his sub-consciousness level wants to be punished for his inappropriate behavior to get the psychological discharge of his stress, these multi-headed giants also appreciate the power, which puts an end to their riots and insurrections, yet again tells us Colonel de Poiler:

The Rajah Bhanasser, in his devotions addressed Mhadaio [Mahadeva, Rudra-Shiva], had so often repeated the offering of his head, and the recompense accorded by the Deiotas [Rudra-Shiva] had also been so often renewed, that the wearied Mhadaio at last entreated his servant to moderate his zeal, by which he had acquired such an excess of strength and pride that after having subjugated the earth and the heavens, he complained that there no longer existed any being against whom he could try his strength. Touched by his misery, Mhadaio consoled him by predicting that Vishnu is one of his incarnations would do him the honor of fighting with him. Indeed the battle took place, and the Daints [demon], losing one after another of his heads and arms, also lost his pride and became a sincere devotee of Vishnu. (Demuzil 1983 82)…

To be continued…

References:
Dumezil, Georges, 1983. The Stakes of the Warrior. University of California Press, Berkeley, CA

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