The Python And The Peahen

[Shri Nikhil asked: Padanamaskarams Swamiji! We would like Your clarification about a disturbing incident that happened near our house recently. Due to Your grace, we live on a clean and peaceful campus located next to a forest. We have been granted a life of solitude, where we can meditate upon and serve the Sadguru, as instructed by Lord Śaṇkara (Ekānte sukhamāsyatām, paratare cetaḥ samādhīyatām—Sādhanā Pañcakam). We hardly have any social interactions. I at least have some basic interaction at my workplace and Arsha at her school, but Devi has none...[Click to read detailed question→]

Other than the two of us, her only companions are the peacocks, which come every morning for bhikṣā. They call out to her relentlessly until she gives them something to eat. During the breeding season, they dance in our backyard and after the season, they shed their feathers, which Devi enjoys collecting. The peacocks and their feathers remind us of Lord Krishna and make us feel that we are in Vrindavan. They remind us of our eternal connection with the Lord, even though we might be physically far.

On a Sunday morning, we woke up to the sound of flapping of wings in our backyard, where peacocks usually gather in the morning, demanding food from Devi. I initially thought that some peacock must be dancing as usual since it is their breeding season now. But the flapping sound seemed odd. When we saw through the window, a peahen was digging the soil and flapping her wings and many peacocks and peahens were surrounding her and watching. They seemed confused and worried. In a short while, her flapping stopped. We initially thought that she might be laying eggs and that now she might have laid her eggs. But seeing her motionless, we thought she might have died. Then Devi saw something odd. A python had coiled around her neck and, in fact, her neck could not even be seen. The peahen was dead and the peacocks and peahens around were confused and distressed. Perhaps, they had never seen a python before. They were not panicking the way they usually do when they see a big snake. The python might have smelled that our backyard was frequented by peacocks and animals such as wild boar and so might have lain there in wait to grab a meal. When people gathered at the site, the python escaped, leaving the dead peahen, which was later buried by the university workers. The overall incident was very disturbing.

Certainly, there is nothing new about a predator killing its prey in a forest. The fact that the peacocks had gathered in our backyard for courtship and to get food from us when the python made its kill, was disturbing, along with the fact that we could not save it. It reminded me of the famous verse that spontaneously came out of sage Vālmīki’s mouth on seeing a crane being shot dead by a hunter on the banks of the Tamasā river.

mā niṣāda pratiṣṭhāṃ tvamagamaḥ śaśvatīḥ samāḥ|

yatkrauñca mithunāt ekamavadhīḥ kāmamohitam || 1.2.15

That verse was the birth of the great epic Rāmāyaṇa, and the verse even contained the essence of the Rāmāyaṇa (kāvya artha sūcanaṃ kaścin ādyāmeva nirūpyate).

Here the situation is certainly different. The bird was not killed by any person but by a wild python, which cannot even be blamed for trying to get its food. Neither are we like the great sage Vālmīki. But the incident seemed strongly symbolic of something deeper.

Both the python and the peacock were wild animals, which seems to be symbolic of worldly matters. In a way, the incident was a reflection of the present coronavirus pandemic which has held humanity in its strong grip. The python can represent sin and the peahen can represent humanity. The python of sin has gripped mankind and will certainly destroy it, if it is not rescued quickly. The incident can also be interpreted at the individual level, where each one of us is being strangled by our sinful nature. Although we failed to rescue the poor bird, the whole of humanity cannot be allowed to perish. Fortunately, since God has incarnated on earth to rescue humanity, humanity will certainly not perish. But humanity will have to follow the guidance of God-in-human form. We request You to kindly explain the symbolic meaning of this incident and advise us on what we should do. Your servant, Nikhil]

Swami replied: Your interpretation of the incident is perfectly correct. The peahen represents the deity of justice (Dharma Devatā). The python represents Satan (Kali Puruṣa) who is responsible for the sins of humanity. This python (Satan) does not exist separately as an independent item in creation. It is nothing but the six vices or bad qualities existing in the human being. When the sinful quality in humanity is little, like a thin snake, the peahen is well-known for killing such thin snakes. But when this bad quality grows and becomes a strong and huge python, it becomes deadly to the peahen. The python killing the peahen indicates Satan killing the deity of justice. The peahen represents divine nature, whereas the python, being an embodiment of deadly sin, represents anti-divine nature.

Note that the punishment given to humanity, whenever its sins have become huge, is divine. Such punishment cannot be compared to the sinful python. The punishment is given only to sinful human beings and not to ethical and divine human beings. Also, the entire humanity cannot be compared to the divine peahen. Only the sinful humanity is engulfed by the divine punishment. When the entire humanity becomes sinful, which happens by the end of the Kali age, God punishes the entire humanity. Then the python can be compared to that final divine punishment given by God, at the end of the Kali age. We can also think that the peahen is a wild bird living in the forest. With this adjective ‘wild’ the wild peahen can be compared to bad human beings.

This aspect of the punishment of sinful human beings should be propagated by us throughout the world to introduce fear against committing sin. It will act as the first-aid treatment for the wounded deity of justice. For this purpose, the basic existence of God must be established, defeating the foolish and rigid logic of atheists and by uniting all believers and theists. Spiritual knowledge, which develops devotion towards the divine personality of God, should also be propagated, which is like the permanent treatment with medicines. The spiritual knowledge will produce devotion among people for God. Both fear and devotion can be used to build up the health of the deity of justice.

One meaning of the above verse from the Rāmāyaṇa is that God Rāma, who is taken to be the hunter, shall live for a long time. As per this interpretation, the word Māniṣāda means God Nārāyaṇa, the husband of Goddess Lakṣmī, who has become God Rama, the Human Incarnation. Another meaning of the verse is that the hunter, who is the sinful Rāvaṇa, shall not live for a long time. As per this interpretation, the same word mā niṣāda means the hunter, Rāvaṇa, who separated Rāma and Sītā and he shall not (mā) live for a long time. The meaning of the concept should be taken as per the context.

In the first three ages, namely the Kṛta, Tretā and Dvāpara, justice was strong and sin was weak. The strong peahen (justice) could win over the weak sin (thin snake). In this Kali age, injustice can be compared to a strong and huge python, which can kill the peahen which is like the weakened justice. If the strong python is taken to be divine and justified punishment, the peahen should be taken to be a wild bird, representing the sinful portion of humanity, in this Kali age. If the thin snake represents the weak sin, in the earlier three ages, the strong peahen represents strong justice, in those ages. The simile can be twisted as per the concept since the concept is important.

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| Shri Datta Swami | The Python And The Peahen | Kalipurusha Dharmadevataa Maanishaada Rama Narayana Raavana Sita Kruta Tretaa Dvaaparaa