The implication is that we experience maya, especially because we are so identified with our mind. Maya is a richly textured concept. It literally means, "she who measures." Maya is the power that veils, that conceals our true nature. Maya is also the generative force which creates and projects the experience of multiplicity. Maya is the reason why we see difference when we look around and perceive the world through our senses. As Georg Feuerstein says, "...the One appears to be limited and measurable through the separation of subject and object..." (Tantra: The Path of Ecstasy.) 

It is the nature of the mind to perceive and experience maya. We as tantric yogis are seeking to expand our consciousness and to loosen the bonds that ensnare us. So one of the ways to do this is by looking at the mind and seeing how the mind works, how it perceives maya and what happens to us in the process. So how do we know and understand the world? The mind has been described as having three distinct parts: manas, buddhi and ahamkara. Manas has been translated as the "thinking faculty", buddhi as "intellect" and ahamkara as the "ego."

Manas (the mind) is the mental faculty which synthesizes whatever your senses hear, feel, see, taste, and smell, into concepts and ideas. Buddhi is the part of your intellect which discriminates whatever concept or idea comes through. Ahamkara (literally the I-maker) is the principle by which you create your self, your personality; it's the way you make an experience your own. 

For me, the best ever description of these three faculties of the mind came from Sri Swami Satchidananda:

"For example, say you are quietly sitting enjoying the solitude when a nice smell comes from the kitchen. The moment the manas records, "I'm getting a fine smell from somewhere," the buddhi discriminates, "What is that smell? I think it's cheese. How nice. What kind? Swiss? Yes, it's Swiss cheese." Then once the buddhi decides, "Yes, it's a nice piece of Swiss cheese like you enjoyed in Switzerland last year," the ahamkara says, "Oh is it so? Then I should have some now." These three things happen one at a time, but so quickly that we seldom distinguish between them. 

(Satchidananda, Integral Yoga: The Yoga Sutras of Patanjali)

So the mind perceives through the senses (manas), discriminates (buddhi), and finds a way to create "I's" by connecting me to the world out there and making the Subject be a part of the object (ahamkara). This is a beautiful system that we have and the answer is not to demonize the mind, nor demonize maya but rather find a way to relate to the mind and maya in a healthier manner. Reading this sutra allows me to feel more reverence to the intricacies of our minds. Just simply learning about my psychic instrument and its three parts, allows me to play with my mind, kind of like when you pause a movie and start to slow forward it... bit by bit. Lately I've been looking at the world and allowing myself to feel those gaps between hearing a sound (manas), and taking my time being lost in the sound without knowing what it is. Then allowing the buddhi to come in and tell me that the sound was indeed a car. Lastly my ahamkara shows up and tells me that I find that sound annoying. All this reminds me of techniques we do when we meditate, or when we do yoga. We slow down, we pay attention. We fall in love with ourselves and the intricacies of our embodiment.