How does the delusion of innumerable beings arise from beginningless time? Hence ‘daivī’ (divine). This quality is māyā, deluding; she is the deluder, connected with divine play (sṛṣṭyādi‑kṛīḍā), intoxication, pride, and so on — exceedingly powerful and hard to overcome. Thus commentators render the term devatā as relating to gods’ play, the lustre of superiority, praise, intoxication, delight, dream‑like charm, etc. How is she called ‘daivī’ as if mine? ‘I am indeed a god,’ they say — as Śrī Bhū‑Durga declared. The great māyā distinctively called Vaiṣṇavī is, though devoid of infinite potencies, still rests on the Lord’s own power. Even Rudra and the infinite Brahmā do not possess her portions apart from Viṣṇu. Even these, though hard to overcome, yield by Viṣṇu’s grace, as Vyāsa explains. Therefore it cannot be otherwise; hence ‘mameva’ (to me alone). Those who renounce all else and take refuge only in me, worshipping me as supreme guru, find me as their abode, and so on. The Nārada passage says: by my wealth (mat‑sampatti) men worship gurus; middle‑class people worship gurus; those endowed with my grace and all beings who attach themselves to me are best. The teacher’s symbol and form guide one to self‑attainment.