It persists for some time and is therefore real. It does not persist for all time and is therefore un-real. A thing can be true only as long as it is not something different; while dealing with it on the temporary practical relative level, the Universe remains as Universe. It is relatively real. Truth is One, it has one feature only. The Universe has manifold features through Time, Space and Causation. So, it is unreal. Sankara proclaimed the Jagath or the Universe to be unreal. When the highest Truth is known, the Universe is revealed as but an appearance on the Real and as distinct from the basic Brahmam. Since the Jagath is imposed by the mind on the Brahmic Truth, it too is to be treated as a Brahmic phenomenon. "Sarvam Khalvidam Brahmam" (All this is indeed Brahmam).

In fact, Brahmam and Maya have intimate relationship. Truth, once established and fixed, is ever unaffected. And Maya is not fundamentally true. That which is learnt by the impact of appearance is pseudo-knowledge. Mithya jnana; it is Avidya (non knowledge). The Mithya or Avidya will vanish as soon as the Appearance is negated and the Truth is grasped. Maya is neither invalid nor valid. The Universe appears to each in accordance with the point of view or the angle of vision. It has no independent existence, apart from the ideations that are projected by and from the observer. Its support and sustenance is Brahmam. Brahmam is the unaffected Cause. The effect will not have any effect on it. Maya is the effect that is prone to inevitable change. Brahmam is the One Supreme Truth, which has assumed the manifoldness of the Jagath, consequent on the influence of Maya. When Brahmam is cognised as with Maya, It becomes the material Cause of Jagath. It is in the Jagath as Jagath. Brahmam is said to be the instrumental Cause of the Jagath but Maya is the prompting influence. Brahmam is beyond both cause and effect. It cannot be a cause, either instrumental or material.

The Jagath can be conceived as a picture, of which the plain canvas is Brahmam and the colours spread on is Jagath, the appearance immanent on the canvas. The human figures are dark. The Jiva is the experiencer of pain and grief through his involvement with the Jagath. He is the 'seen', 'the observed'. Brahmam is Truth; Jagath is the Play, the Pantomime, the Sport. It is the manifestation of the Will that is latent in Brahmam. To recognise the Will behind the Play is the attainment of liberation.