Within this Shakta–Advaita vision, Māyā is understood as the inherent śakti, or power, of pure Consciousness—Tripurā or the Divine Mother—rather than as an independent or rival principle. It is the creative potency of that one Reality, through which the nondual Self appears as the manifold universe, time, space, and the laws that govern them. The same power that manifests the cosmos also appears as Īśvara, the Lord, and as the individual sense of “I am this body-mind,” with all its attachments and limitations. Thus Māyā is both the cosmic power of manifestation and the immediate source of individual bondage, yet never truly separate from the Consciousness in which it operates.

From the standpoint of lived experience, Māyā functions as beginningless ignorance (avidyā), veiling the true nature of the Self and projecting the appearance of subject and object, seer and seen. Its activity is described as both a covering (āvaraṇa) and a projecting (vikṣepa) force, operating through the mind’s own modifications and giving rise to duality. All names and forms, like dream images in the dreaming mind, arise within Consciousness and seem real so long as this ignorance persists. For the unenlightened, this world-appearance has practical reality, yet it does not possess ultimate, independent existence apart from the Self.

The text adopts the classic Advaitic insight that Māyā is anirvacanīya—indescribable, neither absolutely real nor utterly unreal. It cannot be called truly real, because it is dispelled by Self-knowledge and leaves no trace when Reality is directly known. Yet it cannot be dismissed as sheer nonexistence, because it is experienced, orderly, and binding so long as it is taken at face value. In this way, Māyā is both the veil that obscures the nondual nature of Consciousness and the very play through which that same Consciousness appears as the many.

Liberation is portrayed as the clear recognition that all of Māyā’s manifestations—world, body, ego, and their countless experiences—are nothing but movements within one’s own Self, which is Tripurā. When true knowledge arises, the binding aspect of Māyā as ignorance falls away, and what remains is seen as the Goddess’s own creative expression, not a separate deluding power. The world need not be rejected as a mistake; rather, it is re-understood as Consciousness appearing as multiplicity, the dynamic aspect of the unity of Śiva–Śakti. In this recognition, Māyā ceases to imprison and becomes transparent to the nondual Reality it always secretly was.