The doctrine of māyā declares that the world is dependent on and derived from the Ultimate Reality. It has the character of perpetual passing away, while the real is exempt from change. It has therefore a lower status than the Supreme itself. In no case is its existence to be confused with illusory being or non-existence.

The One remains, the many change and pass;
Heaven’s light forever shines. Earth’s shadows fly;
Life, like a dome of many-colored glass,
Stains the white radiance of Eternity,
Until Death tramples it to fragments.– Die,
If thou wouldst be with that which thou dost seek !
Follow where all is fled ! – Rome’s azure sky ,
Flowers, ruins, statues, music, words, are weak
The glory they transfuse with fitting truth to speak.

P.B.Shelley, “ L II , ADONAIS”

 Māyā in this view states the fact that Brahman without losing his integrity is the basis of the world. Though devoid of all specifications, Brahman is the root cause of the Universe. ‘If a thing cannot subsist apart from the something else, the latter is the essence of that thing.’ R. judges that the discursive intellect cannot grasp in its entirety the content of this cause and affect dichotomy since there is “something more”. This phrase cannot be caught in the net of words we can refer to it paradoxically as changeless. that grows and bursts forth, unity and continuity, consciousness, the whole, harmony and truth. Questions of a temporal beginning are subordinate to this relation of ground and consequent. The world does not carry its own meaning. To regard it as final and ultimate is an act of ignorance. [10]