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(1795) Even the same thing, by virue of its earlier (previous) altributes, is not similar to its later attributes (then what to say of one thing being similar to another ?) And (in a way) it is similar to all the three world in respect of certain universal characteristics.
(1796) What is absolutely similar or dissimilar in this worldly existence or in the other worldly life ? Everything is similar-dissimilar, eternal-non-eternal and so on.
(1797) As a young man is not similar to his own attributes as a child or an old man and yet is similar to the whole world in respect of existence, etc.; such is the case with the soul in another worldly life (which is dissimilar to itself as it was in the previous worldly life and in a way is similar to everything, so it is no use pointing out that the soul in the subsequent worldly life is absolutely similar to the soul itself in the previous one).
(1798) A man who becomes a god (in the next worldly life) is similar even to the whole world in respect of existence, etc., and is dissimilar in respect of godhood, etc. He is in the same way eternal and non-eternal.
(1799) If similarity be insisted upon, there would not be any betterment or deterioration even in the same class and the fruit of charity, etc. would be lost (i.e. would be in vain).
(1800) The Vedic statements like 'He is born a jackal....' and the fruit in the form of heaven, all that would be inconsistent in this view regarding similarity.
(1801) When this doubt was removed by the Jina free from old age and death, the Sramaņa became a monk along with his five hundred followers.
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