It is Maya, the anadyavidya (the beginningless avidya) that has no reality in the absolute sense but is superior to its effects and inferred by them, hence, also called, avyakta.
(Vivekachudamani.110)[1] Adi Shankara qualifies Parameshashakti or the power that is Maya, as – It is not sat ("real"), not asat ("unreal"), not both; it is not bhinna ("different"), not abhinna ("not non-different"), "not both".
Adi Shankara states that from it is the well-known ancient samsaric procession and from it issue forth always attachment, pain etc., which are modifications of the mind; and that desire, anger, avarice, pride, jealousy, egoism, envy, niggardliness etc., these are its terrible characteristics that are inducements to actions of men, by the process of superimposition they are all imagined in the Jiva and cause bondage.
The person overpowered by tamoguna and this shakti does not see clearly because it envelopes the nature of an object and makes it appear otherwise; he considers what is super-imposed by his delusion as true and attaches himself to its qualities.
(Vivekachudamani.115-6) Jnanashakti pertains to Sattvaguna whose effects are – limpidity of mind, realisation of one’s own self, supreme peace, contentment, great joy and being anchored in the Paramatman always which ensures the enjoyment of bliss without intermission.
The effects of this shakti are – complete absence of pride etc., the presence of yama ("self-restraint") and niyama ("practice of prescribed acts" etc.,), longing for liberation, of divine tendencies, and withdrawal from whatever is not real.