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## Karika 58]
All of this in the realm of the gods is with a cause - the cause of the sorrow of the *ghatarthi* is the destruction of the *ghata*, the cause of the joy of the *mukutarthi* is the production of the *mukuta*, and the cause of the neutral feeling of the *suvarnarthi* is the state of the gold - that which was in the form of the *ghata* is now present in the form of the *mukuta*, thus there is no cause for sorrow or joy for it. Without a cause, the sorrow etc. of those *ghatarthi*, *mukutarthi*, and *suvarnarthi* cannot arise.
(The statement of the Buddhists that there is no cause for sorrow etc., but that sorrow etc. arises only from the *vasana* of previous sorrow etc., is not correct; because even if there is only the *vasana* of previous sorrow etc. as the cause, the rule of those sorrow etc. is not possible.)
Thus, it is proven from the difference in the perception of worldly people regarding the subject of production etc., that the object is arranged in three forms - production, destruction, and permanence. Now, this subject is further clarified by another example.
## Karika 60]
"The one who has vowed to take milk - 'I will take only milk today' - does not eat yogurt, the one who has vowed to take yogurt does not drink milk, and the one who has vowed not to take *gorasa* does not eat either milk or yogurt. From this, it is known that the true nature is tripartite - simultaneously in the form of production, destruction, and permanence."
_Explanation_ - The multiplicity of perception in the same object appears to be the proof of the destruction, production, and permanence (permanence) of that object - that which is being destroyed in the form of milk is the same that is being produced in the form of yogurt and is present (permanent) in the form of *gorasa*; because milk and ...