The account of the Chavadi serpent ends with a reflection on non-violence, citing Saint Tukaram. How does Baba's action of allowing the snake to be killed align with the spiritual view that a snake is a form of 'Narayana'?

This presents a complex spiritual and ethical question addressed at the end of the narrative in Chapter 22. The text acknowledges the paradox by quoting Saint Tukaram, who states that creatures like snakes are forms of 'Narayana' (God) but also advises they should be 'bowed to from a distance' and can be considered 'unrighteous.' The story suggests that there are no rigid rules for such situations. Baba's primary concern was the immediate, life-threatening danger to his devotee, Amir Shakkar. In this context, the preservation of a human life took precedence over an abstract principle of absolute non-violence. The snake's death was the direct result of an act of protection. This illustrates a form of practical wisdom where the 'divine ordinance' and innate nature guide actions, prioritizing compassion and the safety of devotees when faced with imminent harm, even if it involves a creature that may also be a manifestation of the divine.