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(1613) That difference (which we observe) in the fruit in two cases where the means are similar, that cannot be without a cause. This difference (or particularity of the fruits), O Gautama, is an effect as the jar is (and must have a cause). Karma is this cause.
(1614) The body of a child must be preceded by another body because it is possessed of sense-organs, etc; as the body of a youthful person is preceded by the child's body; karma is, in this case, that preceding (body) (karma-body, kármaņa-sarira).
(1615-6) As every action must have a fruit, there must be the fruit of charity, etc., as there is of agriculture. If one were to think that mental serenity (manah-prasāda-mental tranquillity) etc. is the fruit of charity, etc; then (our reply is) that it too being as much an activity (must have a fruit), and karma is regarded as that fruit of its. (This can be known) because the fruit of the nature of pleasure and pain results from it again.
(1617) If some one thinks that only the act of charity, etc., is the fruit of mental operations, this is not true, because it (act of charity, etc.), shculd be known to be the cause (of the latter) as a lump of clay is (known to be the cause) of a jar.
(1618) (Agnibhūti —- ) Even according to your (argument and illustrations), action which has a visible fruit should not (be supposed) to have karma as its fruit. It (action) has a (visible thing) alone as its fruit as the slaughtering of a beast has meat as its fruit (result) (i.e. people slaughter a beast for its meat and not with any other invisible motive in- view).
(1619) Mostly the world of beings is seen to undertake activities with a tangible fruit and not even an infinitesimal part of them is seen to be interested (in activities) with an unseen invisible fruit.
(1620) (Mahā vīra - ) Gentle one! just because souls are mostly known to take up activities with tangible results, even so know these very activities to have an unseen fruit also,
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