The mind alone generates the conglomeration of difficulties, not otherwise; when the mind is serene, the conglomeration of difficulties does not exist.

The identification of the manaḥ as the sole generator (eva, “only”) is the counterpart to the previous verse. If the world is moha, delusion, then the kaṣṭa-saṅghāta — the knot of difficulties — is manaḥ-kṛta, created by the mind. Serenity (śānti) is not a result but a condition: when the mind rests in its own nature, it does not project kaṣṭa, hardship. This is not about eliminating circumstances, but about the cessation of interpretation. The phrase na vidyate — “it does not exist” — is not an ontological denial of the event itself, but of the saṅghāta, the conglomerate that gives it existential density. The isolated event is tattva — reality — but the saṅghāta that links it to the past and future, transforming it into a narrative of “my difficult life,” is a mental construction. To dissolve the saṅghāta is to untie the knot, not to cut the rope.

The identification of the manaḥ as the sole generator (eva, “only”) is the counterpart to the previous verse. If the world is moha (delusion), then the kaṣṭa-saṅghāta — the knot of difficulties — is manaḥ-kṛta, a creation of the mind. Serenity (śānti) is not a result but a condition: when the mind rests in its own nature, it does not project kaṣṭa (suffering). It is not about eliminating circumstances, but about the cessation of interpretation. The phrase na vidyate — “it does not exist” — is not an ontological denial of the event itself, but of the saṅghāta, the conglomerate that gives it existential density. The isolated event is tattva — reality — but the saṅghāta that links it to the past and future, transforming it into a narrative of “my difficult life,” is a mental construction. To dissolve the saṅghāta is to untie the knot, not to cut the rope.