TEXT 19
tattvāni pūrva-rūḍhāni
kāraṇāni parasparam
samavāyāprayogāc ca
vibhinnāni pṛthak pṛthak
cic-chaktyā sajjamāno 'tha
bhagavān ādi-pūruṣaḥ
yojayan māyayā devo
yoga-nidrām akalpayat
tattvāni—elements; pūrva-rūḍhāni—previously created; kāraṇāni—causes; parasparam—mutually; samavāya—of the process of conglomeration; aprayogāt—from the nonapplication; ca—and; vibhinnāni—separate; pṛthak pṛthak—one from another; cit-śaktyā—with His spiritual potency; sajjamānaḥ—associating; atha—then; bhagavān—the Supreme Personality of Godhead; ādi-pūruṣaḥ—the primal Godhead; yojayan—causing to join; māyayā—with Māyā; devaḥ—the Lord; yoga-nidrām—Yoganidrā; akalpayat—He consorted with.
Before their conglomeration the primary elements in their nascent state remained originally separate entities. Nonapplication of the conglomerating process is the cause of their separate existence. Divine Mahā-Viṣṇu, primal Godhead, through association with His own spiritual [cit] potency, moved Māyā and by the application of the conglomerating principle created those different entities in their state of cooperation. And after that He Himself consorted with Yoganidrā by way of His eternal dalliance with His spiritual [cit] potency.
Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] "The mundane energy prakṛti gives birth to this universe of animate and inanimate beings by My direction." The purport of this śloka of the Gītā is that Māyā, the perverted reflection of spiritual (cit) potency, was at first inactive and her extension of matter constituting the material cause was also in the separately dislocated state. In accordance with the will of Kṛṣṇa this world is manifested as the resultant of the union of the efficient and the material causal principles of Māyā. In spite of that, the Supreme Lord Himself remains united with His cit potency. Yoganidrā. The word yoganidrā or yogamāyā indicates as follows: The nature of cit potency is manifestive of the Absolute Truth, while the nature of her perverted reflection, Māyā, is envelopment in the gloom of ignorance. When Kṛṣṇa desires to manifest something in the mundane ignorance-wrapt affairs, He does this by the conjunction of His spiritual potency with His inactive nonspiritual potency. This is known as Yogamāyā. It carries a twofold notion, namely, transcendental notion and mundane inert notion. Kṛṣṇa Himself, His subjective portions and those jīvas who are His unalloyed separated particles, realize the transcendental notion in that conjunction, while conditioned souls feel the mundane inert notion. The external coating of transcendental knowledge in the conscious activities of conditioned souls, bears the name of Yoganidrā. This is also an influence of the cit potency of the Divinity. This principle will be more elaborately considered hereafter.