Adhyaropa Apavada

The shariras and the jiva has no satyatvam, the satyatvam and astitvam is with the purusa or brahman or chaitanyam. However due to the karana sharira which is pure ajnana, through mithya ajnana, the shariras gain satyatvam, and the jivatvam, where a jiva says I am a shariree....

The bodies and the individual self has no reality of its own, the reality and existence lies with the non dual universal self, brahman or consciousness. However due to the causal body which is pure ignorance, through mithya ignorance, the bodies gain a 'trueness' as though (with ignorance causal), and a individuality, where an individual says I am the one who is born with this body.

The same ignorance is maya, she is the cause for the entire universe, projecting various beings and things, as though, and making them to 'exist' as though.

So the same ignorance which lends us to understand body etc. as mine, and as an existing entity, the same ignorance causes the birth of space, air, water, etc. the elements , the various beings and the various manifest objects, with brahman as the ashraya or substantive. Here we look upon ignorance as shakti, as maya shakti.

In the case of karana sharira, we look upon ignorance as the causal ignorance the avarana shakti, or veiling power.

So for ignorance there is both veiling power as well as projecting power.

When the mahavakya is communicated, tat tvam asi, the adhistanam of both jiva and isvara is revealed to be the self , the consciousness, which appears as many based on the standpoint of ignorance, and the avarana or vikshepa shakti, which is itself free from the moola avidya, the causal maya , or ignorance.

Being free from the causal maya, the effects of maya, are nullified, there is no more satyatvam attributed to the products of maya, nor is there any reality attributed to the products of maya.

Thereby the cause maya itself loses its reality, to brahman.

So brahman alone is said to exist, and the maya iti was adhyaropa and later it apavada is done.