If you say that people are the cause of my happiness and distress, then where is the place for the soul in such a conception? Happiness and distress pertain not to the soul but simply to the interactions of two material bodies. If someone bites his tongue with his own teeth, at whom can he become angry when he suffers? Having stated that the mind is the cause of happiness and distress, now six things previously mentioned in verse 42, which are not causes, are explained in six verses. If one person gives happiness or suffering to another person, in that theory where is the jīva? The jīva has no place at all because the cause of happiness and suffering and the experiencer of happiness and suffering are two bodies, transformations of earth, not the jīva. It is illogical to assume some vague cause different from the body as the cause (for instance devatās of the senses) for causing or experiencing pain. (This is the false logic.) Is the jīva aware of the suffering? When the jīva experiences suffering, who should be his object of anger? Should he become angry at the teeth or at the tongue? Just as one should not become angry with the teeth, the cause of pain, or the tongue, the experiencer of pain, one should not become angry at others who cause suffering, or at oneself, the sufferer. One should tolerate suffering, which arises from jīva’s identity with the mind. One should attribute fault to nothing except the mind. This should be understood in the following verses also.