Agnanam is the first off-shoot of Brahman. Becausse we are in agnanam, we cannot know why there is agnanam. Within the field of agnanam we analyse samashti, vyashti, vidya, avidya, maya, mitya, 'bramam', Gnanam, Vignanam, Samgnanam etc.
Samashti agnanam is macrocosmic whereas vyashti agnanam is microcosmic. The former relates to cosmos and the latter relates to the 'individual. From Agnanam there arises a sprout 'Maya'. Maya constitutes three gunas viz Satva, Rajas and Thamas. Pure satva relates to God and malina satva relates to Kudasta (Pratyagatma). Pure Satva is 'vidya roopini' and malina satva is avidya roopini.Thus Maya has two faces viz Vidya and Avidya. Maya as Vidyaroopini is God (both Shiva and Sakthy). Maya with the Avidya-face is the cause for mitya (illusion) and bramam (delusion).
As above mentioned, Maya in samashti agnanam is vidyaroopini and it entertains Concepts without conflict. Maya in vyashti agnanam is avidyaroopini and it views concepts in conflict resulting in mitya (illusion) and bramam (delusion). To put it in other words, "I AM" is samashti agnanam entertaining concepts without conflict. "I AM THE INDIVIDUAL" is vyashti agnanam - avidya roopini viewing concepts in conflict. " I AM THE DOER AND ENJOYER" is Ego personality under 'bramam' (delusion) causing emotional conflicts. Thus vidya roopini has a unified vision of concepts, and avidya views the concepts as if they are contradictory and conflicting. Maya as vidya roopini has only vikshepam - projection of concepts, whereas Maya as avidya has both avaranam and vikshepam . Because of the avaranam, the projection gets dissipated and appears as if in conflict. Mere concepts are 'yadharthiyam' and concepts projected in duality and contradiction are 'sankalpams'. To understand differently, Concepts without duality are 'yadharthiyam' and concepts in dual appearance (illusion) are 'sankalpams'. These 'sankalpams added with ego, are the cause for 'bramam' - delusion. Thus concepts are the appearance, concepts in duality are illusions, and reaction of the ego mind to conflicting concepts, is delusion. In the popular analogy of 'rope and serpant', the rope - yadarthiyam - itself is a concept, the serpant is an illusion and the fear entertained by the mind is a delusion.
Further analysis of Vidya-Maya brings in the concept of Gnanam, Vignanam and Samgnanam. Gnanam and Vignanam together form Apara Vidya; and Samgnanam is 'Para Vidya'. While Gnana and Vignana relate to concepts in duality and emotions thereto, Samgnanam relates to a unified vision of concepts (equanimity' 'samatwam' 'yoga') devoid of emotions. Samgnanam is above illusion (mitya) and delusion (bramam). Samgnanam is the last step to cross over 'Agnanam' and to be with Pragnanam. The mahavakya "Pragnanam Brahman" becomes reality when one crosses over avidya (mitya and bramam) and vidya (gnana and vignana i.e. extensive and intensive knowledge of apparent dual concepts). Both vidya and avidya are erased when one attains 'samgnanam). There is a saying "Avidyamanthare varthamana swayam dheera panditham manyamana; danthrabhyamana pariyanthimooda; anthenaiva neeyamana yadantha" (Fools steeped in ignorance, wise in their own conceit and regarding themselves as learned go about staggering like blind men led by the blind - kadopanishad)
