He does not say that the Self had no beginning; rather, he says ‘though unborn, I am’—the Self is imperishable; the body is not. ‘Infinite, the One whose face is everywhere’—here is a characterization of form. Regarding manifestations and the imperishable seed: the portion that is imperishable is the ground; manifestation is the individual manifestation. The assertion of self’s beginninglessness is applied uniformly. How could one posit a producer of the beginningless and eternal who, while abiding in His own nature, gives rise to entities like Vasudeva and others as if they were born? He does not mean that He resides in some independent other and so is called ‘own’ (svam). It is said that substance and action are distinct. That is what is spoken there, and from that arises the entire creation. The Self, by maya and by Self‑knowledge, is distinguished from prakriti by a separate designation—names like ketu, keta, manas, kriya, manisha, maya are mere appellations. By the causes of creation He made bodies and so forth and by bewildering power produced the appearance of birth. The unreal appears as if born. The great mother is declared to be that which is called Shri, the earth. The bewildering power (vimoha) is named Durgā; yet it is by Vishnu’s potency. The mighty power of the Self appears as if with the strength of self‑knowledge to deluded minds. The Lord is the supreme among deities. This is stated: among gods, Brahma, Rudra, Sri, Sesha and others are subordinate to You; to them the title ‘chief’ is given. Hence You are the Lord—able and supreme.