Indra is declared to have assumed many shapes by his māyā. Māyā is the power of Īśwara from which the world arises…it is Īśwara who has the power of manifestation and māyā is that which measures out, moulds forms in the formless….Brahman is logically superior to Īśwara who has the power of manifestation….The Beyond is not an annulling or a cancellation of the world of becoming, but its transfiguration. The Absolute is the life of this life, the truth of this truth….While the world is created by the power of māyā of Īśwara, the individual soul is bound down by it in the sense of avidyā or ignorance. We are subject to this delusion when we look upon the multiplicity of objects and egos as final and fundamental. Such a view falsifies the truth. It is the illusion of ignorance…while the world process reveals certain possibilities of the Real, it also conceals the full nature of the Real.
We can never understand how the ultimate Reality is related to the world of plurality. Since the two are heterogeneous, and every attempt at explanation is bound to fail. This incomprehensibility is brought out by the term māyā1. When the Absolute is taken as pure being, its relation to the world is inexplicable anivārcanīya.