Instead of propounding the Law, it may serve a better cause if one elicits some simple answers. An act may be an act of commission or even omission.
Each act has its own potential. It is that potential that manifests into a result, materialised or in materialised yet. That which stays in abeyance, lying in store , in the womb of time is a yet-to-materialise consequence of the act. A seed is sown whereas another one is simultaneously burnt and reduced into ashes. The former stays in abeyance in the womb of the soil. The other is transformed into other forms of element or energy. Consequence or outcome in the latter is instant. The former is slow . In other cases it may be even slower , so much so that it may turn out of sight, elusive, as if the action is inconsequential, though it is not.
What happens to such purported consequence that lie in such staggered abeyance, without manifestly coming back in the shape of an effect . This is an issue that modern psychology would answer. But Gita is all about it, and do is the Karma zygomatic principle that Gandhi not just ardently practiced, but also prescribed which constituted only a peripheral application of Gita.
The Gandhian thought has generally been applied and appreciated entirely bereft of the doctrine that formed its core. As a result, these thoughts stayed as offshoots strayed from, better say, divorced from or in corroborated by, its parent doctrine.