Maya is a concept from Advaita Vedanta, while Atman, Brahman, and Karma are central to the Upanishads.

The Bhagavad Gita teaches that attachment to desires is the root cause of suffering.

The ultimate goal of the Self in Advaita Vedanta is to merge with Brahman, the Absolute Reality.

Anicca (impermanence) and Anatta (non-self) are types of suffering, while Dukkha (suffering) and Samsara (the cycle of birth and rebirth) are not.

The Nyaya-Vaisheshika school is primarily concerned with the nature of reality and the means of obtaining valid knowledge.

Moksha is a general term for liberation, while Jivanmukti (liberation while living), Videhamukti (liberation after death), and Brahmanirvan (liberation through merging with Brahman) are specific types of liberation.

The problem of evil in Indian philosophy encompasses all of these arguments.

Maya is a concept from Advaita Vedanta that refers to the illusion of the world, while Theodicy, Karma, and Free will are responses to the problem of evil.

The concept of Karma encompasses all of these ideas.

Agami Karma is not a type of Karma in Indian philosophy.

The ultimate goal of the Self in Jainism is to attain moksha, which is liberation from the cycle of birth and rebirth.

Karma is not a central concept in the Sikh tradition, while Naam (the divine name), Guru (the spiritual teacher), and Dharma (righteousness) are.

The concept of Maya encompasses all of these ideas.

Anicca (impermanence) and Anatta (non-self) are not types of suffering in the Jain tradition, while Dukkha (suffering) and Asrava (influx of karmic particles) are.

The concept of Dharma encompasses all of these ideas.