The influence of happiness and suffering for the jīva, who is superior to all else, cannot arise from any means proposed by anyone. It arises only from the mind, which gives shape to saṁsāra. One who becomes enlightened does not fear, though covered with matter. If someone raises any other cause of happiness and suffering, it is not possible by the power of objects. Duality cannot influence the jīva, which is beyond māyā, since it is different from it. “What is the cause of the experience of suffering that we see?” It is the imposition of the mind which was previously explained. It arises from only (yathā) the ahaṅkāra, in the subtle body, which is predominated by the mind. The quality of ahaṅkāra is to define bondage in saṁsāra. He who becomes enlightened does not fear, though covered with matter. The jīva is by nature pure. Time and karma are not causes for its suffering. The identification with the body because of ahaṅkāra by ignorance is the cause. The body is dominated by the mind. Mind then is the cause. Mind is the cause of suffering. This is the meaning of this section. With the imposition of the body, the jīva’s pure nature disappears. By that imposition, the six causes of suffering arise according to circumstance. This is the distilled conclusion.