न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच ॥ ८.१०.४ ॥
॥ इति दशमः खण्डः ॥
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo’nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca || 8.10.4 ||
|| iti daśamaḥ khaṇḍaḥ ||
4. ‘The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.’ Prajāpati said: ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajāpati said to him—
Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; apriyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; āham ātra bhogyam na paśyāmi iti, I see nothing good in this; evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajāpati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi dvātriṃśatam, another thirty-two; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi dvātriṃśatam varṣāṇi, for another thirty-two years; uvāsa, lived there; tasrnai ha uvāca, [Prajāpati] said to him. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section.
Indra says to Prajāpati, ‘Sir, if your original statement is true that the Self is without any shortcomings and it never changes, then the dream self cannot be the real Self.’ Prajāpati’s first premise was that the Self was apahatapāpmā, without any limitations. Pāpa has a very comprehensive meaning. It is not just ‘sin.’ It may also mean weakness, shortcoming, or limitation.
So in the light of this premise Indra has come back.