In the waking stage and during dreams, these three appear as real, but during deep sleep or while unconscious (as during a fainting fit), the mind is not working and so the three do not exist! This fact is within the experience of all. Therefore, it is easy now for you to realise that all these three will disappear for good when, through Jnana, the mental processes are destroyed. Then one gets release from bondage to all these three and knows the One and Only Entity. In fact, he gets established in Advaitha Jnana.

The Jnana won by the analysis of the mental process can alone end Maya. Maya flourishes on ignorance and absence of discrimination. So, Vidya spells doom of Maya.

Fevers originate because of your actions; they flourish on wrong modes of life and diet; they grow with the growth of such wrong conduct. The idea of the snake which is Maya, flourishes on the ignorance of the real nature of the rope; it grows and becomes deeper the more one forgets the rope which is the base. The ignorance which prevents and postpones the inquiry into the nature of the Atma makes Maya flourish. Maya fostered by this attitude becomes as thick as darkness. When the flame of Jnana illumines, the darkness is dispelled along with the illusion of Jiva, Jagath and Eswara.

Inquiry makes the snake disappear; the rope alone remains thereafter. So too, Maya and the blossoming of that Maya through the mind as Jiva, Jagath etc., will all disappear as soon as Vichara is done about the reality of appearance. One realises that there is nothing other than Brahmam. Brahmam alone subsists.

To the question, how can one thing appear as two, the reply may be given that, prior to inquiry, Brahmam appears as Jagath though its real nature has not undergone any change at all, just as the pot was understood as pot, before inquiry revealed that it is basically clay only. Crown, earring, necklace all appear as different until inquiry reveals that they are basically, fundamentally, gold. So also, the one Brahmam is apparent in many forms and under various names and so gives the impression of multiplicity. Brahmam alone is, was and will be. The conviction that this Jagath is but a superimposition is the real Vidya. This Vidya is the end of all ignorance.