Śrī brahma-saṁhitā 5.19

tattvāni pūrva-rūḍhāni
kāraṇāni parasparam
samavāyāprayogāc ca
vibhinnāni pṛthak pṛthak
cic-chaktyā sajjamāno 'tha
bhagavān ādi-pūruṣaḥ
yojayan māyayā devo
yoga-nidrām akalpayat

Synonyms

tattvāni —各种元素; pūrva-rūḍhāni — 之前创造的; kāraṇāni — 原因; parasparam — 同步; samavāya — 聚合的过程; aprayogāt —尚未开始; ca — 和; vibhinnāni — 独立; pṛthak pṛthak — 彼此; cit-śaktyā — 用他灵性能量; sajjamānaḥ — 接触; atha — 然后; bhagavān —至尊人格首神; ādi-pūruṣaḥ —原始首神; yojayan — 导致结合; māyayā — 与玛亚; devaḥ —主; yoga-nidrām — Yoganidrā; akalpayat — 与他相伴.

译文
在聚合之前，各基本元素以初始状态，保持原本独立的存在。聚合尚未发生，因此它们独立存在。神圣的玛哈维施努，原始首神，通过与他自己的灵性能量结合，驱动玛亚，二者合作以聚合的方式创造出各种存在。之后，他自己与瑜伽尼铎Yoganidrā相伴，永恒地与他的灵性能量嬉戏。

要旨

Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram：（BG9.10）“物质能量prakṛti 在我的指示下，诞生了这个由有生命和无生命构成的宇宙。”梵歌这个诗节的要旨是：灵性能量的倒影玛亚起初是不活跃的，她拓展的构成质料因的物质也处于独立的分离状态。按照奎师那的意愿，玛亚的动力因与质料因相结合，于是这个世界得以显现。尽管如此，至尊主自己依然与他的灵性能量瑜伽尼铎Yoganidrā保持结合。瑜伽尼铎Yoganidrā或瑜伽玛亚yogamāyā的含义是：灵性能量本质上是绝对真理的展现，而她的倒影玛亚则是愚昧黑暗的笼罩。当奎师那想要在物质愚昧包裹的事物之中有所展现时，他便会将他的灵性能量与他不活跃的非灵性能量相结合。这就是瑜伽玛亚。瑜伽玛亚有双重意图，分别是超然的意图和物质惰性的意图。奎师那本人，他的自性扩展，以及那些他纯粹无暇的独立微粒吉瓦，能在这结合中觉悟超然的意图，而受制约的灵魂只能感受到物质的惰性的意图。在受制约灵魂的知觉活动中，覆盖在超然知识的外壳被称为瑜伽尼铎。这也是上天灵性能量的作用。这一点后面会详述。

Śrī brahma-saṁhitā 5.19

tattvāni pūrva-rūḍhāni
kāraṇāni parasparam
samavāyāprayogāc ca
vibhinnāni pṛthak pṛthak
cic-chaktyā sajjamāno 'tha
bhagavān ādi-pūruṣaḥ
yojayan māyayā devo
yoga-nidrām akalpayat

Synonyms

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.

Translation

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.

Purport

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.