Then how is it not known? Hence ‘tribhi’ (by threefold means). For the purpose of self‑identity it is ‘mayat’; that said, for three purposes — self‑identity, manifestation of modification, and abundant purpose — it is ‘mayat’ threefold. For surely māyā is not composed of the guṇas. ‘He will speak: the body is made of guṇas’ (7.14) — this will be explained. It is established that the sameness of the effect with the cause: the sameness is the conjunction of effect and effect‑property of a distinct thing, as Vyāsa explains. By states and entities: all states are perceivable, guṇa‑made; thus these alone are indicated by ‘ebhi’. ‘Idam’ (this) is stated to indicate the knowledge‑context. Seeing the guṇa‑made body etc., one says that even the Lord appears so — ‘māyā‑mohita’ (deluded by māyā). From the statement in Vyāsa‑yoga that the subordinate, non‑Brahman bodies etc. arose from the mundane, one sees even Viṣṇu likewise by such vision: ‘He is deluded, ignorant,’ etc. From guṇa‑made things to guṇas and beyond, it is said ‘para’ (14.19). And the scriptures declare the sole transcendental (nirguṇa) being; hence He is free from the three guṇas.