Yajnavalkya Kanda. Adhyaya 4, Brahmana 3. The self-luminous Self: waking, dream, and the light of man
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Each mantra is given four ways: the Sanskrit in its Devanagari script, the same sounds in Roman letters, an English translation set in our own voice, and then the line once more in plain words, for a first and unhurried reading.
Not every passage is opened to the same depth. A few central mantras carry the full cross-school commentary, where the schools are set side by side. The rest are kept here whole and faithful, set in their place but not expounded, so the book stays entire and nothing is dropped for being thought minor.
Where the schools read a line differently, the difference is kept open. None is crowned and none is corrected. Each is met on its own terms, and where they contradict, the contradiction is left standing for you to sit with.
There he is the maker
There are no chariots there, no teams to yoke, no roads; yet he creates the chariots, the teams, the roads. There are no joys there, no delights, no rejoicings; yet he creates the joys, the delights, the rejoicings. There are no pools there, no lotus-ponds, no flowing streams; yet he creates the pools, the lotus-ponds, the flowing streams. For he is the maker.
In the dream world none of these things is really present: no chariots, no animals to draw them, no roads; no pleasures, delights, or celebrations; no ponds, lotus-pools, or rivers. Yet the dreamer produces them all. He himself is the maker (karta) of the entire dream, conjuring its objects out of his own light.
In the commentaries
Sankara draws from this that the whole dream world is the self's own creation, projected without any external materials or instruments, which both confirms the self's self-luminosity and foreshadows that the waking world too is no more independently real than these self-made dream objects.