When one knows consciousness, then there is no difficulty nor pleasure; without the nature of consciousness one sees no other cause of difficulty.

Caitanya — pure consciousness — is the siddhānta from which all derives. Knowing it is not information but identification: being the consciousness that knows. Then na kaṣṭaṃ na sukhaṃ — there is no dichotomy because there is no subject that dichotomizes. Cid-ātmatā — the nature of consciousness — is the only ātman; outside of it there is no anya — other — that can be cause of kaṣṭa. The vision (paśyati) that results is not perceptual but cognitive: seeing that there is nothing to see. Kaṣṭa was always cid-abhāva — absence of consciousness of consciousness — not presence of something bad. The turn is radical: one does not need to eliminate evil but recognize that it never was, except as forgetting of what always is.