Māndukya 1.05

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवाऽनन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥५॥

The state of sleep, where one does not desire anything nor sees any dreams, is called 'suṣupta', i.e. deep-sleep state. In that deep-sleep state the dense being that has become one is carried by the 'prajña', i.e. the wise form of the Lord, who is full of bliss, who is the experiencer of bliss without having the need for sense enjoyment, who has the face that is of the form of knowledge. This third aspect of the Lord is called 'Prājña', i.e. the wise one.

Bhāshya 1.05

The word 'ānandamaya' conveys complete bliss. The term 'cetomukhaḥ' is characterized by a face, that is of the form of knowledge. The term 'prajñānaghana' is the conjunction of 'prajñāna' i.e. knower and 'ghana' i.e. heavy addressed to ignorant being in deep sleep, in reverse. It should be interpreted as 'ghana-prajña', i.e. the wise one who carries the heavy ignorant being. This is made clear in the future usages (7th verse). The term 'ānandabhuk', i.e. 'enjoyer of bliss' is used to distinctinguish experiencing bliss without the need for sense enjoyment. The qualities of being blissful, conscious, omniscient, and supreme are equally present in all four aspects of the Lord. However, for the purpose of elaboration, the states of being blissful and having a face that is of the form of knowledge are mentioned together. A testimonial from the ancient text, Prakāśikā, is referenced to clarify the usage that is near to the hermeneutic horizon.

"सुषुप्तं तु तमो ज्ञेयं हरिं प्राप्य तदावृतः। न कामयेन्नैव पश्येज्जीवः स्वात्मतमो विना॥ कालं च तस्य स्थानस्य पतिः प्राज्ञो हरिः स्वयम्। चित्तस्थो दर्शयेद् यस्मात् तैजसः स्वप्नकृद्धरिः॥ न बाह्यं ज्ञापयेद् यस्माद् प्राज्ञस्तेन जनार्दनः। एकीभावं व्रजेतां च तेन विश्वश्च तैजसः॥ एकीभूतस्त्वतः प्राज्ञो घनो जीवस्तमोवृतः। तन्मात्रस्य सकालस्य घनप्रज्ञः प्रदर्शनात्॥"

"Understand the deep sleep state (suṣuptam) as a state of darkness, enveloped after reaching Lord Hari. In this state, the living being neither desires nor perceives anything without the darkness of its own self. Lord Hari himself, in the form of time, is the lord of that place called 'prājña', the wise. Lord Hari in the form of 'taijasa', the luminous, being situated in the mind, showes. The Lord Janardana, in the form of 'prājña', the wise, does not reveal the external. In him, in single form (ekībhāvam) unites, both the universal (viśvaḥ) and the luminous (taijasa). The dense and heavy living being (ghanaḥ jīvaḥ), having been enveloped in darkness by the wise form of the Lord (prājñaḥ), becomes a united being (ekībhūta). At the right time, the wise carrier of dense being (ghanaprajñaḥ) makes it manifest through subtle sensations of the five elements (tanmātras)."

इति प्रकाशिकायाम्।

- stated thus in the ancient text Prakāśika.

आनन्दमयः पूर्णानन्दः। चेतोमुखः ज्ञानस्वरूपमुखः। प्रज्ञानघन इति विपरीतसमासः। घनप्रज्ञ इति वक्ष्यमाणत्वात्। विषयभोगं विना आनन्दमात्र भुक्त्वाद् आनन्दभुगिति विशेषः।

The word 'ānandamaya' conveys complete bliss. The term 'cetomukhaḥ' is characterized by a face, that is of the form of knowledge. The term "prajñānaghana" is the conjunction of 'prajñāna' i.e. knower and 'ghana' i.e. heavy addressed to ignorant being in deep sleep, in reverse. It should be interpreted as "ghana-prajña", i.e. the wise one who carries the heavy ignorant being. This is made clear in the future usages (7th verse). The term 'ānandabhuk', i.e. 'enjoyer of bliss' is used to distinctinguish experiencing bliss without the need for sense enjoyment.

आनन्दमयत्व चेतोमुखत्वसर्वज्ञत्वसर्वेश्वरत्वादि चतुष्टयेऽपि समम्। अन्यत्रातिदेशार्थं एकत्र आनन्दमयत्वं चेतोमुखत्वं च उक्तम् ॥५॥

The qualities of being blissful, conscious, omniscient, and supreme are equally present in all four aspects of the Lord. However, for the purpose of elaboration, the states of being blissful and having a face that is of the form of knowledge are mentioned together.