The difficulty that arises in the mind, examined with the understanding of reality, then no longer exists; like darkness when the sun rises.

Satya-buddhi—the comprehension of reality—is the sūrya that dispels kaṣṭa-tamas. Yet observe the stipulated condition: vimṛśya cet—“if one examines.” Darkness does not dissolve of its own accord; it demands the act of examination. The mind can harbor kaṣṭa indefinitely should it fail to turn toward it with buddhi. Such examination is no obsessive analysis but a direct looking: what is this I term difficulty? Where does it reside? Who experiences it? These questions, posed without haste, lay bare the structure of kaṣṭa as nāma-rūpa—name and form—devoid of substratum. Kaṣṭa is not negated; it is recognized as mithyā—apparently real, dependently existent, yet bereft of intrinsic nature. Darkness exists for the one who has not seen the sun; for the one who has, darkness was never an entity, merely an absence.