किम् ईदृगाणवमलात्मैव बन्धः ? न इत्याह -योनिवर्गः कलाशरीरम् ॥ ३ ॥बन्ध इत्यनुवर्तते योऽयं योनेर्विश्वकारणस्य मायायाः संबन्धी वर्गः साक्षात् पारम्पर्येण च तद्धेतुको देहभुवनाद्यारम्भी किञ्चित्कर्तृताद्यात्मककलादिक्षित्यन्तस्तत्त्वसमूहः तद्रूपं मायीयम् तथा कलयति स्वस्वरूपावेशेन तत्तद् वस्तु परिच्छिनत्तीति कला व्यापारः शरीरं स्वरूपं यस्य तत् कलाशरीरं कार्मं मलमपि बन्ध इत्यर्थः ।एतदपिनिजाशुद्ध्यासमर्थस्य कर्तव्येष्वभिलाषिणः ।इत्यनेनैव संगृहीतम् ।यथा चैतत् तथा अस्मदीयात् स्पन्दनिर्णयादवबोद्धव्यम् ।एषां च कलादीनां किञ्चित्कर्तृत्वादिलक्षणं स्वरूपमाणवमलभित्तिलग्नं पुंसामावरकतया मलत्वेन सिद्धमेव ।यदुक्तं श्रीमत्स्वच्छन्देमलप्रध्वस्तचैतन्यं कलाविद्यासमाश्रितम् ।रागेण रञ्जितात्मानं कालेन कलितं तथा ॥नियत्या यमितं भूयः पुंभावेनोपबृंहितम् ।प्रधानाशयसंपन्नं गुणत्रयसमन्वितम् ॥बुद्धितत्त्वसमासीनमहङ्कारसमावृतम् ।मनसा बुद्धिकर्माक्षैस्तन्मात्रैः स्थूलभूतकैः ॥इति ।कार्ममलस्याप्यावरकत्वं श्रीमालिनीविजये प्रदर्शितम्धर्माधर्मात्मकं कर्म सुखदुःखादिलक्षणम् ।इति ।तदेतत् मायीयं कार्मं च मलम्भिन्नवेद्यप्रथात्रैव मायाख्यं जन्मभोगदम् ।कर्तर्यबोधे कार्मं च … ॥इति श्रीप्रत्यभिज्ञायाम् आणवमलभित्तिकं संकुचितविशिष्टज्ञानतयैवोक्तम् ॥ ३ ॥
In plain words
The class of the source, and that whose body is kalā. Is bondage only this āṇava mala? No, he says. "Bondage" carries over from the sūtra before. The class belonging to the source, māyā, the cause of the universe, is the group of tattvas from kalā down to earth, whose nature is limited agency and the rest, caused by māyā directly and through intermediaries, and which builds bodies, worlds and so on. That is māyīya mala. Likewise, kalā is activity, because it delimits each thing by entering it with its own nature; that whose body, whose own form, is this activity is "that whose body is kalā", kārma mala. This too is bondage: that is the meaning. This also is gathered up in that same line: "Of one who is powerless through his own impurity, and longs for things to be done …" How this is so should be learned from our Spandanirṇaya. That kalā and the rest, whose nature is limited agency and so on, rest on the ground of āṇava mala and are mala because they veil the souls, is well established. As the Svacchanda says: "Its consciousness laid waste by mala, resting on kalā and vidyā, its self coloured by rāga, and likewise measured by kāla, restrained again by niyati, swollen with the state of puruṣa, endowed with the seat of pradhāna, possessed of the three guṇas, seated in the buddhi tattva, wrapped in ahaṅkāra, with manas, the organs of knowing and of action, the tanmātras and the gross elements." That kārma mala also veils is shown in the Mālinīvijaya: "Karma, which is dharma and adharma, marked by pleasure, pain and the rest." And the Pratyabhijñā describes this māyīya and kārma mala, which rest on āṇava mala, simply as knowledge contracted into particulars: "Here the appearing of separate objects of knowledge is the mala called māyā, which gives birth and experience; and kārma, when there is no awareness in the doer …"