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Introduction

The sweetness of the honey is what is most significant. This, along with
its rarity and the difficulty -- even danger -- involved in getting it, made it
an apt symbol for Bliss. We must realize that, in very ancient times, sugar
from the refining of plants, roots and tree sap, was not generally
available.

In folklore and mythology, however, the word "honey" does not always
refer to to the product of the bee. Sometimes, it is used to refer to any
kind of sweet fruit, or its juice that we call "nectar." Often it must mean
the nectar, such as the syrup of over-ripe dates or figs that drips from
over-ripe fruit still hanging on the tree. Certainly, bees flying by do not
drop honey, as some traditional tales, would have us think.

Traditional Medicine

Honey was known, as it still is today, to have some healing properties, but
it was also used as a binder and a kind of glue or base for ointment. For
example, Lama Tashi Dondhup expounding on Chekawa Pabongka's
"Seven Verses for Training the Mind," (a Tibetan commentary in verse on
Atisha's system [Tib. lojong]) told how the honey of a deadly type of bee,
when mixed with a compound of iron filings and powdered cowri
shell, could be applied to the crown of one's head.

Eric Tourneret's photos for The Honey Gatherers, see giant

Himalayan bee

The Parable of the Honey

The most famous example occurs in the great Indian epic, The
Mahabharat (Book 11, sections 5-6) where Vidura the Sage, whose
father is Dharma, relates the parable known as "the drop of honey" to
blind king, Dhritarashtra:

A certain brahmana, living in the great world, found himself on one

occasion in a large inaccessible forest teeming with beasts of prey. It
abounded on every side with lions and other animals looking like
elephants, all of which were engaged in roaring aloud. Such was the
aspect of that forest that Yama himself would take fright at it.

Beholding the forest, the heart of the brahmana became exceedingly

agitated. His hair stood on end, and other signs of fear manifested
themselves, O scorcher of foes!

Entering it, he began to run hither and thither, casting his eyes on every
point of the compass for finding out somebody whose shelter he might
seek. Wishing to avoid those terrible creatures, he ran in fright. He could
not succeed, however, in distancing them or freeing himself from their
presence.

He then saw that that terrible forest was surrounded with a net, and that a
frightful woman stood there, stretching her arms. That large forest was
also encompassed by many five-headed snakes of dreadful forms, tall as
cliffs and touching the very heavens.

Within it was a pit whose mouth was covered with many hard and
unyielding creepers and herbs. The brahmana, in course of his
wanderings, fell into that invisible pit. He became entangled in those
clusters of creepers that were interwoven with one another, like the large
fruit of a jack tree hanging by its stalk. He continued to hang there, feet
upwards and head downwards.

While he was in that posture, diverse other calamities overtook him. He

beheld a large and mighty snake within the pit. He also saw a gigantic
elephant near its mouth. That elephant, dark in complexion, had six faces
and twelve feet. And the animal gradually approached that pit covered
with creepers and trees.

About the twigs of the tree (that stood at the mouth of the pit), roved
many bees of frightful forms, employed from before in drinking the honey
gathered in their comb about which they swarmed in large numbers.
Repeatedly they desired, O bull of Bharatas race, to taste that honey
which, though sweet to all creatures could, however, attract children only.

The honey (collected in the comb) fell in many jets below. The person who
was hanging in the pit continually drank those jets. Employed, in such a
distressful situation, in drinking that honey, his thirst, however, could not
be appeased. Unsatiated with repeated draughts, the person desired for
more. Even then, O king, he did not become indifferent to life. Even there,
the man continued to hope for existence.

A number of black and white rats were eating away the roots of that tree.
There was fear from the beasts of prey, from that fierce woman on the
outskirts of that forest, from that snake at the bottom of the well, from
that elephant near its top, from the fall of the tree through the action of
the rats, and lastly from those bees flying about for tasting the honey. In
that plight he continued to dwell, deprived of his senses, in that
wilderness, never losing at any time the hope of prolonging his life."

Then Vidura expounds:

They that are conversant, O monarch, with the religion of moksha cite
this as a simile. Understanding this properly, a person may attain to bliss
in the regions hereafter.

That which is described as the wilderness is the great world. The

inaccessible forest within it is the limited sphere of ones own life. Those
that have been mentioned as beasts of prey are the diseases (to which
we are subject). That woman of gigantic proportions residing in the
forest is identified by the wise with Decrepitude which destroys
complexion and beauty. That which has been spoken of as the pit is the
body or physical frame of embodied creatures. The huge snake dwelling
in the bottom of that pit is time, the destroyer of all embodied creatures. It
is, indeed, the universal destroyer. The cluster of creepers growing in
that pit and attached to whose spreading stems the man hangeth down is
the desire for life which is cherished by every creature. The six-faced
elephant, O king, which proceeds towards the tree standing at the mouth
of the pit is spoken of as the year. Its six faces are the seasons and its
twelve feet are the twelve months. The rats and the snakes that are
cutting off the tree are said to be days and nights that are continually
lessening the periods of life of all creatures. Those that have been
described as bees are our desires. The numerous jets that are
dropping honey are the pleasures derived from the gratification of our
desires and to which men are seen to be strongly addicted. The wise know
lifes course to be even such. Through that knowledge they succeed in
tearing off its bonds." ~ 19th-century KM Ganguli translation.

This parable is probably very ancient -- older than the Indian epic that was
gradually composed over 5 or 6 centuries ( 300 BCE - 300 CE.) For
example, it also appears in The Lalitavistara,whence it made its way to
the Chinese "Parable Sutra."

The Parable Sutra (T217.4.801) simplified, from Charles D. Patton's translation:

This is how I heard it:

Once, the Lord was staying in Jetvana Grove, near the city of Shrivasta.

At that time, The Famous Celebrity was part of a great gathering, and he was speaking to the
King named Brilliance:

"Great king, for your majesty, I will now briefly discuss a story-lesson (parable) about the
beings of samsara, who are bothered by feelings, attachments, mistakes, and troubles. Your
majesty should now listen closely, and think carefully about it.
"Going back many, many ages ago, there was a person who went into the jungle. He was chased
by an evil elephant. Full of fear, he ran, but he had nowhere to go for safety.

Then he saw a deep and empty well. Dangling into it was a tree root; so he quickly shinnied down
it, and hid inside the well.

There were 2 rats, one dark and one light, that together kept gnawing on the root above the man.

And in the well, one at each of the directions, were 4 vipers trying to bite the man.

And below him, there was a great poisonous serpent.

So the man was terrified and also, worried about the tree root's breaking.

Now the tree had a beehive in it, and 5 drops of honey fell into his mouth.

But when the tree shook, the bees swarmed down to sting the person.

And [while the man was down there] brush fires came to burn the tree, over and over again."

The king asked, "How should a person deal with such a terrible situation?

The Buddha answered:

The jungle is like our ignorance, which is very great and unclear. When I say, that person' I
mean the mind of a person, reborn over and over again.

The elephant stands for impermanence. The well is like our situation in any life.

The dangerous climb down the tree roots is like our lifes journey.

The dark and light rats stand for night and day. Their gnawing at the root is like our constantly
having annoying thoughts that keep leading to other thoughts, right up until we die.

Those 4 vipers stand for our existence in 4 elements [ earth, air, fire, water.]

The honey drops are like our 5 desires [for food and drink, sleep, sexual comfort, wealth and fame] and
the bees stand for false thinking.

The fire is old age, and illness that comes more than once. The great serpent represents death.

"That is why, great king, you should know that birth, old age, illness, and death are quite terrible.
You should always remember them, and not become a slave to your desires."

Paul Reps in Zen Flesh, Zen Bones. 1957/1998 tells this parable but
substitutes a strawberry, so the impression we get (which is not in the
original) is that we ought to live in the moment, as in Robert Herrick's
1648 poem, "Gather ye roses while ye may":

A man travelling across a field encountered a tiger. He fled, the tiger after
him. Coming to a precipice, he caught hold of the root of a wild vine and
swung himself down over the edge. The tiger sniffed at him from above.

Trembling, the man looked down to where, far below, another tiger was
waiting to eat him. Only the vine sustained him. Two mice, one white and
one black, little by little started to gnaw away the vine.

The man saw a luscious strawberry near him. Grasping the vine with one
hand, he plucked the strawberry with the other. How sweet it tasted!

Variations appear in European literature, such as the one by 19th-century

Russian novelist Leo Tolstoy in his Confession: The traveller, having been
chased by a dragon, falls into the well, grabs onto a branch, but two mice
-- one white and one black -- chase each other round the tree, gnawing at
the root.

Ukrainian poet and satirist Ivan Franko (My Emerald) gives more detail in
his 1898 poem, "A Parable About Life."

Denial and Damnation

The parable may have entered Europe from the collection called Gesta
Romanorum, ca. 1548 (or earlier.) It contains material attributed to St.
John Chrysorrhoas (675749) of Damascus, whose works include Liber
Sancti Barlaam et Josephat, which (round and round we go like the 2
mice) consists of Buddhist material disguised as the words of "saints"
Barlaam and Josephat, who we now know are entirely fictional.

Notice how the intention of the Indian parable is perverted here:

Tale CLXVIII. Of Eternal Condemnation

Barlaam says that a sinner is like a man who, being afraid of a unicorn,
stepped backward into a deep pit. But when he had fallen he laid hold of
the branch of a tree, and drew himself up. Looking below, he espied at the
foot of the tree by which he had ascended a very black well, and a horrible
dragon encompassing it. The dragon appeared to expect his fall with
extended jaws.

Now the tree was constantly being gnawed by two mice, of which one was
white and the other black, and the man felt it shake. There were also four
white vipers at its foot, which filled the whole pit with [. . .] pestilential
wrath.

Lifting up his eyes, the man beheld honey dripping from a bough of the
tree; and, wholly forgetful of danger, he gave himself up to its fatal
sweetness. A friend, stretching out to him a ladder, would have raised
him entirely out; but, overcome by the allurement, he clung to the tree,
which fell, and cast him into the jaws of the dragon. The monster
immediately descending to the lowest pit, there devoured him. He thus
died a miserable death.

~ Credit to Aug. 23, 2006 entry "Strawberry" in Blog of the

Octopuses {Mar 2012, no longer available)

_____________________________________________________________

parable: An example of behaviour, or an illustration of a principle, in the

form of a brief narrative.

Lalitavistara: Sanskrit, meaning "Details of the Play of the Buddha." The

word, lalita here refers to "play" in the sense of the delightful
manifestation of divine activity. This extensive text includes all the
traditional elements of the life of Buddha Shakyamuni as well as the two
buddhas preceding him. It is a traditional and extensive Mahayana sutra,
revealing all the Buddha's activity as motivated by compassion for all
beings.

2003 rendition by Sandra Bays: The Voice of the Buddha: The

Beauty of Compassion.

Dharma: In Indian mythology, this is another name for Yama, who brought
death into the world and hence, he is Lord Death. We could rightly say
that dharma is "how to live in the face of death," which, in fact, is what
the honey parable is about.

moksha: Sanskrit term for release or liberation from the round of

existence.

Chrysorrhoas: gold-pourer.
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HISTORY & TIMELINE

VEDIC SYSTEM

INTELLECTUAL HERITAGE

CULTURE

HEALTH AND WELLNESS

CONTRIBUTION TO SCIENCE

POTPOURRI

SPECIALS

BEES AND HONEY IN ANCIENT INDIA

By DR. K. K. Kshirsagar

Abstract

Modern beekeeping technology was introduced in India only in the early 19th century. There is a

vast scope for development of this industry which will be useful mainly as an agro industry. It has a

great potential for employment

Though modern beekeeping appears to be a non-traditional industry it seems to have roots in the

Vedic period. The traditional honey hunting methods adopted by the rural and forest dwellers

indicate the linkage. In order to understand the heritage, Scientists and Sanskrit scholars must

undertake thorough investigations on the subject. This communication aims at initiation of such
collaborative and scientific exploration of Indian heritage.

Key words: Honey, Honey bees, Beekeeping, Avins, Upaniads, gveda, Bhimbetka Rock paintings.

Introduction

References to honey and honey bees occur in ancient Indian literature like Rigveda and

Upanishads, which probably date back to 1200 B.C. Mention of bees and honey has been profusely

made in these scriptures to explain the philosophy of life by giving several analogies (Dave

1954,1955). Mention of honey as the only sweetening agent, then known to mankind , has

occurred at various places. In Rigveda alone, which is the oldest scripture in the world, the

Madhu , meaning honey, has been used for 300 times (Mullick, 1944) . Mullick has cited several

quotations in support of his statement, a few which are as follows:

1) | (Madhv sapkt sraghea dhenava |)

Meaning, Drinks containing milk have been saturated with bee honey (Rigveda 8.4.8)

2) |(Imehi te Brahmakta sute sa c madhau na maka sate|)

Meaning, Here are thy invokers (worshipers) together waiting with offering for thee like bees

sitting together on honey (Rigveda 7.32.2)

3)|(vin sraghea m madhunkta ubhaspat | Yath varcasvat vcamvadni jan anu |)

Meaning ,Asvins Granter of good , annoint me with bee honey ,so that I may address glorious

words to the people . (Atharva 9.1.10)

In another allegory which is often repeated in Upanishads to explain abstract conepts in Indian

philosophy, incidentally reflects considerable information about bees and a few very broad features

of their social organization, Viz. recognition of regal caste among honey bees (Deodikar, 1961).

Relative importance of various senses of cognizance for sustenance of ones life has been

repeatedly discussed in some of the Upanishads like Chndogya and Bhadryaka as also in

(Prponiad 2-1-12). This passage from Propaniad leads us to following tentative inferences:

(1) The ancient Indians had gathered some information about general social organization among

bees and particularly about (2) the presence of a regal caste, (3) Domination of a hive by a single

individual belonging to this regal caste, (4) behavior of bees during swarming or desertion and (5)

such swarms being led by single member of this regal caste, Which they wrongly called a King-
bee.

Not only the Vedic scriptures but the ancient literature on medicine like Nighau and Bhva

Prakaa aslo described the honey bee and the honey produced by it.

Archaeological evidences

Rapid advances in Indian archaeology during the last 25 years have made it possible to reconstruct

the sequence of the various stages of evolution of human life on Indian sub- continent. The most

spectacular discoveries are the rock painting in caves and shelters in Central India (Wakankar and

Brooks 1976). From the absence of technically more advance culture and use of stone tools or

weapons, Wakankar and Brooks inferred that cave paintings were drawn by non-Aryan ancestors of

present-day tribal people of this region.

Gordon (1960) has earlier attempted dating of the rock paintings found in Mahadeo Hills in Central

India depicting honey collection from the nest of wild bees. He felt that very earliest of these

paintings could not be older than 700 B.C.E.

There of the several paintings in the rock shelter No.III (Painting no.III-F-35b) discovered by Mathpal

(1978) in Bhimbetka (20 km south of Bhopal) show the hunting of rock bee colonies for honey

collection. According to Mathpal these paintings belong to the Mesolithic or earlier period dating

between 15000-11000 B.C.E Among the activities of the Stone Age people of this period, hunting

for honey and its collection had been common. This discovery shows that the Mesolithic paintings

in India are contemporary, if not earlier, to similar paintings in Europe. The paintings show crudely

drawn semicircular combs sometimes surrounded or covered by bees.

Ancient Indian Literature

Two extreme views on bee-keeping in historic and pre-historic India exist. One of these while

accepting that the Vedic Indians had some knowledge of bees and honey, considers that he was

hardly more than a hunter . According to the other view exemplified by Dave (1954) the Vedic

Aryans settling in the densely forests of Himalayan Valleys, literally flowing with milk and honey

,not only knew the social life and the life-history of honeybees, but also practiced a fairly

developed form of bee-culture. There been occasional references to the startingly advance

knowledge that the Vedic Aryans possessed and exhibited in different fields of the then common

human pursuits, including industry (Bapat 1965) and medicine (Joshi and Godbole 1970). Bedi

(1949) in his comprehensive treatment on Honey gave an account of the use of honey in ancient

India as the only sweetening agent and as a medicine. Bedis account gave also

an indication that the Vedic Aryans, differentiated honey collected by squeezing combs of wild bee

colonies along with their eggs and larvae from that collected only honey-combs. By further

inference there was an indication to the practice of bee culture as distinct from bee hunting for
food collection. However, Bedi could not make a detailed analysis of the various facts provided in

the Vedic literature and was silent on the actual method of beekeeping.

On a series of articles on beekeeping in Ancient India, Dave (1954 a,b,c,d: 1955 a,b,c,d,e,f )

provided, for the first time , an exhaustive analysis of the gvedic literature with a view to discover

the hidden meaning of various words, characteristically used in the Vedic hymns. Apparently these

hymns were sung in praise of a variety of Gods propitiating them and seeking health, vigor and

prosperity. Being a beekeeper himself, as also an erudite scholar in the Vedic Sanskrit Daves

research into this aspect could bring out many interesting facts about bees and bee-keeping in

India in the Vedic period. The various facts about bees and bee-culture discovered from the ancient

Indian texts by Dave can be summarized as follows:

Ancient Facts

1) Honey combs consist of hexagonal cells in series. Ripe honey is sealed.

2) There are two common bees which produce honey. The giant honeybees building their hive

suspended on branches of trees, have one large comb measuring about 90 cm across. The

common honeybee builds its hive in hollow mounds of white ants or in hollows of trees. Its hive

contains seven combs.

3) The bees have stings at the tip of the abdomen. They have a powerful sense of smell, memory

and direction.

4) Each hive is ruled by a bee-king who does not tolerate a rival within the hive. The bee-

king is reared upon a special food. After the emergence from his cell the bee-king undertakes

mating height, after which he settles down in the hive with his bee-wives

5) The bee colony issues out successive swarms to start new colonies. Only the first three of these

were named.

6) The common Indian honeybee was reared in hives made of reeds and grasses .This was the first

step hive. Log and pot hives were also used. They were either hung in a horizontal position or kept

in walls likewise. Log hives were also used on X-type or four- legged stands.

7) For capturing a swarm, honey sections of comb were cut and placed in the man-made hives,

during spring, colonies settled in such hives.

8) Only four combs of honey were taken out during honey harvest, the rest being left for

the colony.

9) A swarm would first be sprinkled with water and then hived.

10) Bee colonies were taken to farms for good crops and for honey production.

11) Strong and populous colonies were divided and the nuclei given new bee-king. Failing colony

was revived by giving a new bee-king.

12) Smoke was used to pacify the bees, to take out the honey-combs and to introduce new bee-

king in a daughter colony.

Each of the above point was discussed in detail, giving evidences and references to various ancient

Indian texts.

Dating the gvedic period has been a subject of controversy. Discussing this subject,

Gaidhani and Rahurkar (1955) record that, many scholars now agree on 4500-2500 B.C.E., as the

gvedic period. In the last of his articles on the subject Dave (1955) tried to determine the date of

invention of bee-hive and bee culture by Vedic Aryans. He suggested 2700-2600 B.C.E. as this date

.According to him the credit for invention of an artificial bee hive and of bee culture goes to the

three bhu brothers.

Dating

The bhus prepared the first hive with reeds and straw. They secured honey section from a natural

colony. These were fixed in the hive. The contrivance was then put in a shady place near a water

course .In the ensuing spring, a swarm settled in it. The bhus tended this hive for one year and

when it was full of honey they removed only four combs. They Vedic sages heartily welcomed the

invention, since they could now get assured of continuous supply of honey for their sacrificial rites.

The colony of the Indian honeybee was referred to in the Vedic literature as the Frail Cow, and its

combs as skin of vegetable origin. Thus in the above story of invention of our artificial hive, the

skin of a frail cow was used. This story has its counterpart in Greek mythology where a swarm of

bees came from inside a dead-bul.

The discovery of bee culture and honey production by the Vedic Aryans reduced their dependence

on the local tribal people for their honey supply. The Aryans kept their newly acquired knowledge

as a closely guarded secret and severe punishment was prescribed for those passed this

knowledge on to the local primitive tribes .In fact when one of the Vedic saints, Dadhyaga taught

the knowledge of honey to Avins against the instruction of Indra, his head was cut off. Dadhyaga

however, got his head replaced by the Avins, who were also expert surgeons (Griffith 1963).

The origin and evolution of the Avins, youngest members of Vedic deities were closely associated

with the invention of bee culture and it practice, after understanding the behavior of the hive bees.

In the following few centuries more detailed observations on bee behavior, on plants

that provide food to the bees and more particularly, on the characteristics of honeys produced by

different honeybees as also their medicinal properties were made. The acknowledged authorities

on medicine in those days, Carak and Suruta, elaborated on this in their Ayurvedic treatise on

medicine and surgery.

Four species of honeybees were identified .The color, nest building and honey characteristic of

each of the honeybees were described as follows:

1) The small and black bee (Trigona): It visit small and poisonous flowers and produce honey which

is heat-producing and cause acidity. The honey has many medicinal properties.

2) The yellow bee (Apis florea ): with black and white stripes on the abdomen. The honey from this

species is cooling in effect and was considered good for colds and coughs. Medicinally florea honey

is effective against tuberculosis and asthama.It is also good for eye diseases.

3) The common yellow and black bee (Apis cerana): Its honey is oily in color, and was considered

best among all other honey types. This honey was recommended

for asthma, cough, tuberculosis, jaundice, piles and gas troubles. (4) The humming big bee (rocks

bees): with honey similar in properties to that of the common bee.

Eight types of honeys were known, some honeys were observed to crystalize and to change their

taste after granulation. On heating, honey was observed to lose its aromatic components and to

become toxic for human consumption. Properties of freshly collected honeys as well as those

stored for one year or more were described (Bedi 1949).

Post-Vedic Era

Recent archaeological excavations (Anonymons 1980) indicate that one of the epics, Ramayana, is

about 4000 years old. There are elaborate descriptions of the bee gardens (Madhuvana) apiary

keepers and bee plants in Ramayana (Bapat 1965) Honey production was almost industrialized in

this period.

In the subsequent centuries, bee-culture seems to have lost its initial charm and interest to the

Aryans, and we find its direct reference in literary works discontinued, Thus in the Upaniads,

Mahbhrata and Jtaka Kaths bees and honey were referred only indirectly.

Use of log hives, pot hives and wall hives seems to be traditional in different parts of India. These

have been continued even today .Movable frame hives were introduced in India during 1880s. It

was in the 20th century that modern bee keeping was initiated with movable frame hive suited to

Apis cerana.

REFERENCES

1. Anonymous,Press report; Kesari,11February 1980

2. G.V.Bapat , A reference to intoxicating honey in Ramayana .Indian Bee J. 27, 1965 : Pp.29- 34.

3. R.Bedi, Honey (in Hindi ), 1949 . Himalaya Herbal Insititte , Gurukul Kangdi, Hardwar 1949,

4. K.N. Dave, Beekeeping in Ancient India Indian Bee J.16,1954.Pp :92-95; 149-161;169- 191;196-

205.

5. K.N. Dave, Beekeeping in Ancient India Indian Bee J.17:1955. p.11-25;49-63; 87-93; 115- 125;

169-176; 189-200 and 202.

6. G.B.Deodikar, Recognition of regal caste among honeybees in ancient Indian literature Indian

Bee J.23,1961,Pp:60-61.

7. R.N.Gaidhani and V.G.Rahurkar, The cultural history of Ancient India (in Marathi) continental

.Pub; Pune, 1955.

8. G.H.Gordan, The prehistoric background of Indian culture, 1970, Tripathi, Bombay.

9. R.T.H. Griffith, The Hymns of the gveda, Chowkhamba Sanskrit series, 1963. Varansi 1.

10. .G.Joshi, and N.N.Godbole : The composition and medical properties of honey as described in

Ayurveda. Indian bee J,32,1970 p: 77-78.

11. . Mathpal, Prehistoric rock painting of Bhimbetka, Central India, 1978. Ph.D. theses, Department

of Archaeology, Pune University.

12. .S. Wakankar and R.R. Brooks,: Stone age painting in India D. B. Taraporevala Son,s

Bombay,1976.
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Lessons for juniors(21)

KING MEGHARATH

Once there was a discussion going on in Indra's (head of heavenly angels) court.
One of the demi-gods said that there are brave and merciful kings on Earth who
would not hesitate laying down their own lives to protect those who come to them
for a shelter. Another demi-god doubted his statement. The two began to argue and
so Indra intervened by asking them to go to the Earth and see for themselves. The
two demi-gods made a plan of action. One of them decided to take the form of a
pigeon, and the other took the form of a hawk.

On the Earth, King Meghrath was sitting in his court surrounded by his courtiers.
At that time a pigeon flew in through an open window and started circling inside
the hall. To the king's surprise, it landed on his lap. The king realized that the
pigeon had come there out of fear.

At that very instant, a hawk flew into the kings court too. He said to the king,
"This pigeon is my prey." The king was struck with a wonder to hear a bird speak.
However, he replied, "It is true that this pigeon is your prey, but I can give you
some other food."
He ordered his servants to bring a basket of sweets. But the hawk said, "I am not a
human being. I am not vegetarian. I need the flesh for my food."

The king said, "Let me give you my own flesh instead of this pigeons flesh." Upon
hearing this, one of the courtiers said, "Your Majesty, why should you give your
own flesh? Lets get the flesh from a butcher's shop."

The king replied, "No, because just as a confectioner's business thrives when we
consume sweets, a butcher's trade flourishes when we use up meat. The butcher
may have to kill another animal in order to supply us the meat. This pigeon has
sought refuge and it is my duty to protect it. At the same time, it is my duty to see
that no one else is harmed in this process. Therefore, I will give my own flesh to
the hawk."

With these words, he took out his dagger and cut

off a piece of flesh from his thigh and offered that
to the hawk. The whole court was stunned. But
the hawk said to the king, "Oh, king! I want the
same amount of flesh as the pigeon."

So, a weighing scale was brought to the court.

The king put the pigeon on one side and a piece
of his own flesh on the other. The king kept
putting more and more of his flesh on the scale,
but was still not enough. Finally the king was
getting ready to put his whole body on the scale.
The court filled with the murmur that the king
was giving his own life for an insignificant bird. But the king considered it his duty
and religion to be above everything else. He sat on the side opposite to the pigeon
in the scale, closed his eyes, and began meditating in the peace.

As soon as the king entered into the meditation, the pigeon and the hawk assumed
their original divine form. Both demi-gods bowed to the king and said, "Oh great
king! you are blessed. We are convinced that you are a brave and merciful man."

With these words, they praised and saluted the king again and left. The whole court
resounded with the joyous words, "Long live the King Meghrath."

Later on, the soul of King Meghrath became the sixteenth Tirthankar, Shntinth.
A merciful person is someone who is not only influenced by seeing the misery and
suffering of others, but goes a step further and attempts to alleviate the pain. He
gives financial aid to those who are poverty-stricken and gives food to those who
are hungry and needy. A merciful person would not harm others to promote himself
but on the contrary, would sacrifice even his own life to save the lives of the others.