Maya (माया)

The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in making the Jagat manifest, as says Smrti, is called Maya (माया). A feminine principle Maya is inseparable from Ishvara (Conditioned Brahman).

परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः ॥ ४९ ॥ (Devi. Bhag. 6.15.49)

Just like Paramatma (the Self) is the Parashakti (Supreme Force) and both are always in perfect Oneness (united); their Forms are not different. When such a knowledge arises, then the Jivas can be free from all sins and faults and blemishes. Their unity is like that of the moon and the moonlight or that of the fire and its power to burn, says Nilakantha, commenting on this sloka.

तस्य चेच्छास्म्यहं दैत्य सृजामि सकलं जगत् । स मां पश्यति विश्वात्मा तस्याहं प्रकृतिः शिवा ॥ ३६ ॥ (Devi. Bhag. 5.16.36)

I am the Iccha (will) of Him (Purusha), o Daitya, I created the whole universe. He the Universal Self beholds me and I am His auspicious Nature (Prakrti). In Adhyatma Ramayana She is described as having two forms.

राम माया द्विधा भाति विद्याऽविद्येति ते सदा । (Adhy. Rama. 3.3.32).

O Rama! Maya manifests in dual forms, these ever are Vidya and Avidya.

While though inseparable from the Paramatma, when turned towards Him, she is called Vidya or Mahavidya, the Supreme Knowledge which leads a Jiva to Him (moksha). When turned away from Him, toward the worldly aspects, she is called Avidya or Mahamaya, the Great Illusion (the lack of true knowledge) which permeates in the Mulaprakrti and remains inseparable from it.

This Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. Devi Bhagavata describes the matter side of Nature which is regarded as Maya. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.