Inverted perception, false knowledge, projects name and form; therefore that inverted perception is difficulty and also the cause of existence.

Viparyaya as an ontological cause — not merely an epistemological one — is the doctrine of vijñāna-vāda: the mind projects what it seemingly perceives. The world as prapañca — expansion, proliferation — is nāma-rūpa imposed upon formless reality. Suffering (kaṣṭa) is part of that proliferation: a nāma (“this is terrible”) imposed upon a rūpa (the circumstance) which, without that imposition, is neutral.

The final phrase is dense: the very same viparyaya that generates suffering (kaṣṭa) generates conditioned existence (bhāva) — the cycle of birth. There are not two causes; confusion is the engine of all saṃsāra. Resolving present suffering is not a local relief but a contribution to the cessation of total saṃsāra. Each corrected viparyaya is liberation not only for the individual but, from the non-dual perspective, for the totality.

Viparyaya as an ontological cause—not merely an epistemological one—is the doctrine of vijñāna-vāda: the mind projects what it seemingly perceives. The world as prapañca—expansion, proliferation—is nāma-rūpa imposed upon formless reality. Kaṣṭa, suffering, is part of that proliferation: a nāma (“this is terrible”) superimposed upon a rūpa (the circumstance) which, without that imposition, is neutral.

The final phrase is dense: the very same viparyaya that generates kaṣṭa also generates bhāva—conditioned existence, the cycle of birth. There are not two causes; confusion is the engine of all saṃsāra. Resolving present kaṣṭa is not merely local relief but a contribution to the cessation of total saṃsāra. Each corrected viparyaya is liberation not only for the individual but, from the non-dual view, for the totality.