4. There being but one universal soul equally pervading the whole, there can be no reason of the conception of one as a friend and of another as an enemy.
5. Think my boy in thy mind what thou art, and what is that thing which makes thy identity, when thy body is but a composition of bones, ribs, flesh and blood, and not thyself.
6. Being viewed in its true light, there is nothing as myself or thyself; it is a fallacy of our understanding, that makes me think myself as Punya and thee as Pávana.
7. Who is thy father and who thy son, who thy mother and who thy friend? One Supreme-self pervades all infinity, whom callest thou the self, and whom the not self (i.e. thine and not thine).
8. If thou art a spiritual substance (linga saríra), and hast undergone many births, then thou hadst many friends and properties in thy past lives, why dost not think of them also?
9. Thou hadst many friends in the flowery plains, where thou hadst thy pasture in thy former form of a stag; why thinkest not of those deer, who were once thy dear companions?
10. Why dost thou not lament for thy lost companions of swans, in the pleasant pool of lotuses, where thou didst dive and swim about in the form of a gander?
11. Why not lament for thy fellow arbors in the woodlands, where thou once stoodest as a stately tree among them?
12. Thou hadst thy comrades of lions on the rugged craigs of mountains, why dost not lament for them also?
13. Thou hadst many of thy mates among the fishes, in the limpid lakes decked with lotuses; why not lament for thy separation from them?