atha tais tri-vidhair veśair
līlām udvahataḥ kila
tasya śrīr iva saṅgatā
atha – thus (after mahā-puruṣa Kāraṇodakaśāyī entered each universe in the form of Bhagavān Garbhodakaśāyī Viṣṇu); kila udvahataḥ tasya – He indeed carried out; līlām – His pastime, i.e. the duty of creation, maintenance and destruction in each universe; taiḥ – through these; tri-vidhaiḥ – three kinds; veśaiḥ – of dresses, i.e. His expansions of Prajāpati, Viṣṇu and Śambhu; śrīḥ iva saṅgatā – just as a plenary portion of the intrinsic, personal potency meets with Kāraṇodakaśāyī Viṣṇu; tasya – similarly Garbhodakaśāyī Viṣṇu also meets; yoga-nidrā – mystic slumber, another plenary portion of the same śakti; bhagavatī – who is replete with all opulence, and who is an expansion of the mystic slumber aspect of the intrinsic, personal potency. (This is to indicate that Garbhodakaśāyī Viṣṇu also reposes in mystic slumber.)
Thereafter, mahā-puruṣa Bhagavān, having entered the universe in the forms of Prajāpati, Viṣṇu and Śambhu, performs His pastime of maintenance, creation and dissolution, which occurs within the inert material energy. Since this pastime is so insignificant, He associates with Bhagavatī Yoganidrā, who is the personification of mystical absorption in His own intrinsic bliss, and the partial manifestation of the spiritual potency.
The current verse describes the līlā of the Brahmā, Viṣṇu and Maheśa who have entered the material universe. Bhagavān Viṣṇu performs the tasks of creating, maintaining and annihilating the material world by entering the universe in the three forms, Brahmā, Viṣṇu and Maheśa. Here, yoganidrā bhagavatī tasya śrīr iva saṅgatā indicates that, because Brahmā and Śambhu have a self-conception of being separate from the essential reality of Bhagavān, they sport with their respective aspects of the inferior potency, namely Sāvitrī and Umā, who are the shadow forms of the transcendental potency. However, Bhagavān Viṣṇu associates (sleeps) with Bhagavatī Mahā-Yoganidrā, who, being the partial manifestation of Ramā-devī or Śrī Lakṣmī, is the personification of mystical absorption in His own intrinsic bliss. The expression śrīr iva means that this Ramā-devī is an expansion of the original Lakṣmī-devī who reigns in Vaikuṇṭha.
Since Brahmā and Śambu are both separated personal expansions, and since they have a self-conception of being separate from the essential reality of Bhagavān, they sport with their respective aspects of the inferior potency, Sāvitrī and Umā, who are the shadow forms of the transcendental potency. Only Bhagavān Viṣṇu is the husband of the personal transcendental potency, Ramā or Lakṣmī.