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(1629) (Objection) What objection is there if there be (a variety of conditions of pain, pleasure, etc.) in the case of transmigratory beings (without karma), just as there is a variety of modifications of clouds, etc. even without karma?
(1630) (Reply) Even then in what way is the case of karma different ? Just as variety is established in external aggregates of matter, so there can be variety in karma-matter joined to the souls.
(1631) If the variety of external (aggregates of matter) be accepted, much more would it be true of karma joined to the souls; as is true of designs (or compositions, constructions) designed by artists.
(1632) (Objection) If the body itself (be regarded as assuming a variety of shapes), why should karma be imagined (at all) ? (Reply) Karma too is verily body only — more subtle, internal; then why not (accept variety in karma) ?
(1633) (Objection) What do we lose by not accepting it (karma-body)? (Reply) A person who is completely divested of his gross body, could not take up (another) body and thus there would be an end to transmigration (without karma).
(1634) There would be (thus) the contingency of the emancipation of all or the transmigration of all without any cause; Or those who have been freed from birth (transmigratory existence) would (baye to) transmigrate again and no one would have, therefore, any faith in the teachings regarding emancipation).
(1635) (Objection) How could there be (any) relation of the corporeal (karma) with the non-corporeal soul? (Reply) Gentle one, (it is possible) just like the (relation) of jar with the sky (ether), or of substance with action.
(1636) Or as the body is perceived to be in relation with the soul, so the karma-body remains associated with the soul (as it passes to) another existence (birth).
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