कलादीनां तत्त्वानामविवेको माया
In plain words
Non-discernment of the beginning with is .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
ननु च ज्ञानं प्रकाशकं लोके आत्मा चैव प्रकाशकः । अनयोरपृथग्भावाज्ज्ञाने ज्ञानी प्रकाशते ॥ इति-श्रीविज्ञानभैरवोक्तदृष्ट्या ज्ञानमपि प्रकाशमयमेव इति-कथमस्य बन्धरूपत्वम् । सत्यमेतत् यदि परमेश्वरप्रसादादेवं प्रत्यभिज्ञायेत यदा तु तन्मायाशक्तितो नैवं विमर्शस्तदा - कलादीनां तत्त्वानामविवेको माया ॥ ३ ॥ किञ्चित्कर्तृतादिरूपकलादिक्षित्यन्तानां तत्त्वानां कञ्चुक-पुर्यष्टक-स्थूलदेहत्वेन अवस्थितानां योऽयमविवेकः पृथक्त्वाभिमतानामेव अपृथगात्मत्वेन प्रतिपत्तिः सा माया तत्त्वाख्यातिमयः प्रपञ्चः । तदुक्तं श्रीतन्त्रसद्भावे कलोद्वलितचैतन्यो विद्यादर्शितगोचरः । रागेण रञ्जितात्मासौ बुद्ध्यादिकरणैर्युतः ॥ एवं मायात्मको बन्धः प्रोक्तस्तस्योदरात्मकः । तदाश्रयगुणो धर्मोऽधर्मश्चैव समासतः ॥ तत्रासौ संस्थितः पाश्यः पाशितस्तैस्तु तिष्ठति । इति । स्पन्दे तु अप्रबुद्धधियस्त्वेते स्वस्थितिस्थगनोद्यताः । इत्यनेन एतत् भङ्ग्या उक्तम् ॥ ३ ॥
In plain words
Māyā is the lack of discernment of the tattvas, kalā and the rest. But, it may be objected, on the view stated in the Vijñānabhairava, "Knowledge is the illuminator in the world, and the self too is the illuminator; since the two are not separate, the knower shines in knowledge," knowledge too is made of light alone; how then can it be bondage? This is true, if it is recognised in this way through the grace of the Supreme Lord. But when, through his power of māyā, there is no such reflective awareness, then: The tattvas from kalā down to earth, whose form is limited agency and the rest, stand as the sheaths, the puryaṣṭaka and the gross body. This lack of discernment of them, that is, the taking as not separate of the very things that are held to be separate, is māyā: the spread made of non-recognition of the tattvas. As the Tantrasadbhāva says: "His consciousness stirred up by kalā, his field shown to him by vidyā, he, his self coloured by rāga, is joined to the instruments, intellect and the rest: so bondage is declared, made of māyā, consisting of what lies within it; resting on it, in brief, are the guṇas, dharma and adharma. Set there, he is the one to be bound, and he stands bound by them." In the Spanda, though, this is said obliquely by: "But these, whose understanding is unawakened, intent on covering over their own state …"