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(1621) Otherwise, being free from the unseen, all of them would be liberated without any effort on their part). And it would be the performance of actions with an unseen in view which would be festered with afflictions.
(1622-3) Because there are very many beings experiencing the undesired fruit (i. e. one not intended by them) and because no one here performs knowingly or deliberately an activity which has an unseen, undesired fruit, therefore know that all activity has invariably an unseen fruit. That activity has a seen (i.e. tangible) fruit casually (not invariably) can also be explained on the basis of the unseen (karma). .
(1624) Or, karma has already been established (-see 1613) on the basis of (the particularity of the fruit) being an effect and hence requiring a cause), just as atoms are the cause of a jar. It (karma) is the (unseen) fruit of activities and is different from them.
(1625) If one were to say that it would be thus corporeal, (the reply is that) it is certainly corporeal, because its effect (body, etc.) is corporeal; as (we find here that the jar being corporeal, the atoms (of earth-the cause of the jar) are corporeal.
(1626) It is to be so regarded because in conjunction with it there is experience of pleasure, and rise of sensation (pain), and because it is made strong by an external agency and because it undergoes modification.
(1627) Like food, like fire, like the strengthening of a jar by oil, etc., like milk - these respectively are the illustrations that make us acquainted with the corporeal nature of karma.
(1628) If it is thought that because it undergoes modification' is an unproven (asiddha) reason (this is not so) because its modificatory character is established from that of its effect, as the modificatory nature of milk is from that of its effect) curds.
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