The difficulty is the cycle of birth and death for those who revolve in the wheel of saṃsāra; abandoning it, the liberated soul becomes Brahman, without doubt.

Kaṣṭa is redefined as jīvana-maraṇa—the very cycle of existing and perishing. It is not a circumstance but an ontological condition for one who revolves in the saṃsāra-cakra. The wheel is not a decorative metaphor; it is a mechanical description of vṛtti—the turning, the compulsive repetition. One who is liberated (vimuktātman) does not leave the wheel but ceases to revolve within it; they are the hub, not the rim. Brahma-bhūta—become Brahman—is not a transformation but a recognition: one was always Brahman, but operated under the illusion of being the rim. The certainty (na saṃśayaḥ) is not faith but evidence: when the rim recognizes itself as the rim, the hub no longer participates in the spinning, even though physically it has not moved.

Kaṣṭa is redefined as jīvana-maraṇa—the very cycle of existing and perishing. It is not circumstance but an ontological condition for one who revolves within the saṃsāra-cakra. The wheel is not a decorative metaphor; it is a mechanical description of vṛtti—the turning, the compulsive repetition.

One who is liberated (vimuktātman) does not exit the wheel but ceases to spin within it; they are the axis, not the rim. Brahma-bhūta—having become Brahman—is not a transformation but a recognition: one was always Brahman, but operated under the illusion of being the rim.

The certainty (na saṃśayaḥ) is not faith but evidence: when the rim recognizes itself as the rim, the axis no longer participates in the turning, even though physically it has not moved.