The obstacles of confusion are burned by the fire of knowledge; whatever causes of conglomeration there may be, confusion destroys all that.

The metaphor of fire (vahni) is explicit and technical. In Vedic ritual, agni transforms what is offered; here, the jñāna-vahni — the fire of knowledge — transforms the moha-kāṣṭhāni, the logs of confusion, into ash. It does not move them, nor does it replace them; it consumes them. The kāraṇa-grāma — the multitude of causes — is the entire system of saṃsāra: karma, vāsanā, saṅga, rāga, dveṣa. Confusion is the cause of everything; knowledge is the cause of the destruction of that cause.

Note the paradox: moha destroys everything, yet moha is also what gets destroyed. The moha that is the subject of nāśa — destruction — is the residual confusion, the delusion that persists even after its falsity has been seen. It is like a scab that falls away as a wound heals: its falling is a sign of healing, not of a new illness. The jñāna-vahni does not discriminate between good logs and bad logs; it burns everything that fuels the fire of saṃsāra.

The metaphor of fire (vahni) is explicit and technical. In Vedic ritual, agni transforms what is offered; here, the jñāna-vahni—the fire of knowledge—transforms the moha-kāṣṭhāni, the logs of confusion, into ash. It does not move them or replace them; it consumes them. The kāraṇa-grāma, the entire web of causes, is the whole system of saṃsāra: karma, vāsanā, saṅga, rāga, dveṣa. Confusion is the cause of everything; knowledge is the cause of the destruction of that cause. Note the paradox: moha destroys everything, yet moha is also what gets destroyed. The moha that is the subject of nāśa—destruction—is the residual confusion, that which persists even after its falsity has been seen. It is like a scab that falls off as a wound heals: its falling is a sign of healing, not of a new illness. The jñāna-vahni does not discriminate between good and bad logs; it burns everything that fuels the fire of saṃsāra.