Śrīmad-Bhāgavatam 10.40.15
Blended reading (Sanskrit + English inline)
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avyaya-ātman
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O inexhaustible Self
Vocative compound: avyaya (undiminishing) + ātman (Self). The Lord contains worlds without diminishing — the conservation-of-fullness law of the Īśopaniṣad invocation.
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jala-okasaḥ
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water-dwellers
Compound: jala (water) + okas (dwelling). The classic Bhāgavata simile — jīvas inside Bhagavān as fish inside the sea. The sea is not the fish; the fish are not the sea; yet the fish cannot live an instant outside. Bhedābheda in image.
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maśakāḥ
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gnats (in the udumbara fruit)
The second simile — tinier still. The cosmos relates to the Lord as gnats to an udumbara fig: they live wholly inside something that contains them effortlessly. The poet shrinks the scale so the wonder of containment grows.
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manaḥ-maye
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in You, the basis of the mind
Compound: manas (mind) + maya (consisting of). The Lord is the substrate of mind itself. Gauḍīyas tie this to the antaryāmī function — He sits within and powers every cognition.
It was seen from the previous verse that the worshippers of devatas are also my worshippers. The scripture also says that those who worship me certainly come to me. So how do you say that the devata worshippers do not come to me. " "The worlds with the devatas and with many jivas move about within your vairaja form,, like small insects in the udumbara fruit, or aquatics in the water. What type of form? They move within your form composed of material elements such as mind and earth. O Lord, whose body is indestructible (avyayatma), sa ccid ananda! This is your true form. Those who worship this form are your true worshippers. The vairaja form is our material form, not your svarupa. Those who worship this form are therefore not your worshippers. Thus it is correct to say that those who worship the devatas go to the devatas, not to you."
Having shown Kṛṣṇa as the universal form, Akrūra now praises him as the Mahā-hiraṇyagarbha form in charge of unlimited universes. O inexhaustible Lord, though you are the causes of all causes you are also the unchanging puruṣa (Mahā-viṣṇu), representing the mind and other elements, by your acintya-śakti. The universes (lokāḥ) with their protectors and filled with many jīvas wander about within you. Then at the time of creation and destruction they become external to you. The protectors are Brahmā and others. They rise and fall according to qualification or its lack. Other jīvas come and go, life after life. An example is given of the universes moving about, or the protectors in the universe wandering about.
Manomaye means “in you who can be conceived by the mind.” The verse explains that Kṛṣṇa is the Lord in contrast to the devatās just described. O Lord whose nature is indestructibility (avyayātman)! You are undiminished like the ocean where the fish swim. All the fourteen worlds with Brahmā and others are in you, the complete puruṣa. Or the world spread with many jīvas has been created by you or by your māyā and wander about (jihate) freely (saṁ) within you. “All fish do not wander about freely in all water.” To erase this doubt another example is given. Insects burrow in a fruit freely. You appear in the mind just by thinking of you. This shows how the Lord is easily served. Or by your inconceivable power, everything is even within your mental form, what to speak of your actual form.
Fish swim in the sea unaware they are sustained by it; insects burrow in the udumbara fig unaware they live inside fruit-flesh that exists by the tree's will. So the worlds and the jīvas live inside Kṛṣṇa, breathe Kṛṣṇa, are sustained by Kṛṣṇa, and mostly do not know it. The whole cosmos is interior to His person.
When little Kṛṣṇa yawned in His mother's lap, Yaśodā saw inside His mouth the whole cosmos — stars, planets, oceans, Vraja itself, even herself holding Him (SB 10.8). The vision was identical to what Akrūra now praises: the universes inside His Person.
Akrūra and Yaśodā see the same metaphysical fact; she is granted it in vātsalya, he in dāsya — but the truth is one. The whole cosmos is inside Him, and He chooses to also walk it as Kṛṣṇa.
My note
Source: vedabase.io