Śrīmad-Bhāgavatam 10.86.45
Blended reading (Sanskrit + English inline)
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śayānaḥ
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sleeping
Present participle of √śī (to lie down). The Bhāgavata's image of the cosmic sleep: Mahā-Viṣṇu on Śeṣa-paryaṅka, dreaming worlds. Gauḍīyas locate Kṛṣṇa as the source of even Mahā-Viṣṇu; the cosmic sleep is one of His līlās.
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ātma-māyayā
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by his own imagination
Compound: ātma (own) + māyā (creative power). 'By His own māyā.' The same phrase Bhagavad-gītā 4.6 uses (ātma-māyayā). Māyā here is creative śakti, not illusion — Gauḍīyas distinguish yoga-māyā (the līlā-shaping power, what is described here) from mahā-māyā (the binding power).
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svāpnam
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dream
Past participle of √svap (to sleep, to dream). The dream-world. Vedānta uses svapna as analogy for jagat, but Gauḍīyas refuse the equation: the world is Kṛṣṇa's līlā, real-while-it-lasts, not pure illusion. The simile is for the structure of self-projecting creation, not for ontology.
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anuviśya
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entering
Gerund of anu + √viś. 'Having entered after.' The dreamer enters the dream he has projected — and is then a character within it. Bhagavān is Person within and Author without; the verse touches the heart of acintya-bhedābheda.
In the illusion of his dream, a sleeping person creates an apparent world, complete with cities populated by the fictional products of his imagination. In somewhat the same way, the Lord manifests the cosmos. Of course, the creation is not illusory for the Lord, but it is for those souls who are put under the control of His Māyā potency. As her service to the Lord, Māyā deludes the conditioned souls into accepting as real her temporary, insubstantial manifestations.
"O Lord, you created the universe just by you mind and enter into it. I am an example of jivas mentioned above. You should therefore see me." He speaks again using clever words. The meanng is as follows. "Just as a sleeping person by his mind, immersed in its ignorance (atma mayaya), creates villages and cities, enters into them and experiences seeing and sensing them, so you also, starting from the beginning of your creation through your mind, up till today, have been seeing me. I, however, staring from the creation till today have not seen even a trace of you. But now, today, by your mercy, I have seen you."
“But I have appeared in your heart previously.” That is not possible in my case. He speaks out of humility. You appear in the minds favorable to you, in minds of persons who are pure, in the minds of persons like me. These pure persons constantly hear, constantly chant, constantly worship, constantly glorify and constantly converse about you.
The sleeping person in his dream creates a body (lokam), different from the sleeping body (param) because, entering that body immediately after it is created, he appears in different circumstance (ava-bhāsate). He experiences a dream. Or even without seeing you, by your mercy we live by meditating on you. Your sleeping devotee while dreaming, by your mercy (ātma-māyayā) creates an excellent (param) body (lokam) or a world different from this world, suitable for his service, enters it and lives, serving you (avabhāsate).
Like a person dreaming who enters his own dream and meets himself — Bhagavān is the dreamer of all dreams, simultaneously dreamer and dreamt. The simile is Vedānta but the dreamer here is personal: Kṛṣṇa, not impersonal consciousness.
My note
Source: vedabase.io