“Pujani said, ’If Time, according to thee, be the cause of all acts, then of course nobody can cherish feelings of animosity towards anybody on earth.  I ask, however, why friends and kinsmen, seek to avenge themselves the slain.  Why also did the gods and the Asuras in days of your smite each other in battle?  If it is Time that causes weal and woe and birth and death, why do physicians, then seek, to administer medicines to the sick?  If it is Time that is moulding everything, what need is there of medicines?  Why do people, deprived of their senses by grief, indulge in such delirious rhapsodies?  If Time, according to thee, be the cause of acts, how can religious merit be acquired by persons performing religious acts?  Thy son killed my child.  I have injured him for that.  I have by that act, O king, become liable to be slain by thee.  Moved by grief for my son, I have done this injury to thy son.  Listen now to the reason why I have become liable to be killed by thee.  Men wish for birds either to kill them for food or to keep them in cages for sport.  There is no third reason besides such slaughter or immurement for which men would seek individuals of our species.  Birds, again, from fear of being either killed or immured by men seek safety in Right.  Persons conversant with the Vedas have said that death and immurement are both painful.  Life is dear unto all.  All creatures are made miserable by grief and pain.  All creatures wish for happiness.  Misery arises from various sources.  Decrepitude, O Brahmadatta, is misery.  The loss of wealth is misery.  The adjacence of anything disagreeable or evil is misery.  Separation or dissociation from friends and agreeable objects is misery.  Misery arises from death and immurement.  Misery arises from causes connected with women and from other natural causes.  The misery that arises from the death of children alters and afflicts all creatures very greatly.  Some foolish persons say that there is no misery in others’ misery.[417] Only he who has not felt any misery himself can say so in the midst of men.  He, however, that has felt sorrow and misery, would never venture to say so.  One that has felt the pangs of every kind of misery feels the misery of others as one’s own.  What I have done to thee, O king, and what thou has done to me, cannot be washed away by even a hundred years After what we have done to each other, there cannot be a reconciliation.  As often as thou wilt happen to think of thy son, thy animosity towards me will become fresh.  If a person after avenging oneself of an injury, desires to make peace with the injured, the parties cannot be properly reunited even like the fragments of an earthen vessel.  Men conversant with scriptures have laid it down that trust never produces happiness Usanas himself sang two verses unto Prahlada in days of old.  He who trusts the words, true or false, of a foe, meets with destruction like a seeker of honey, in a pit covered with dry grass.[418] Animosities are seen to survive the very