Māndukya 1.06

एष सर्वेश्वरः एष सर्वज्ञः एषोऽन्तर्यामी। एष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥६॥

eṣa sarveśvaraḥ eṣa sarvajñaḥ eṣo'ntaryāmī। eṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ॥6॥

[एष (eṣa) - this; सर्वेश्वरः (sarveśvaraḥ) - lord of all; एष (eṣa) - this; सर्वज्ञः (sarvajñaḥ) - omniscient; एषः (eṣaḥ) - this; अन्तर्यामी (antaryāmī) - inner controller; एष (eṣa) - this; योनिः (yoniḥ) - source; सर्वस्य (sarvasya) - of all; प्रभवाप्ययौ (prabhavāpyayau) - origin and dissolution; हि (hi) - indeed; भूतानाम् (bhūtānām) - of beings;]

This is the Lord of all, this is the omniscient, this is the inner controller. Indeed, this is the source of all, the origin and dissolution of beings.

Bhāshya 1.06

The supreme Ātmān existing within all beings in fourfold form, and all these forms are full of complete bliss. Indeed, all of them have a face that is of the form of consciousness, and are of the nature of complete knowledge. As the lord himself is primarily of the nature of knowledge, the term 'mukha', i.e. 'face', 'primary', is used. The nature of complete bliss is such that its play and enjoyment are inherent and not different, just as there is no distinction made by a lamp to the sun. Ancient texts of the Markandeya Purana and the Brahmatarka which are near to the hermeneutic horizon, are referenced to clarify the point.

"एष चतूरूप आत्मा सर्वज्ञत्वसर्वेश्वरत्वादिलक्षणः॥ परमात्मा चतूरूपः सर्वप्राणिशरीरगः। विश्वश्च तैजसः प्राज्ञस्तुरीयश्चेति कथ्यते॥

"eṣa catūrūpa ātmā sarvajñatvasarveśvaratvādi lakṣaṇaḥ॥ paramātmā catūrūpaḥ sarvaprāṇiśarīragaḥ। viśvaśca taijasaḥ prājñasturīyaśceti kathyate॥

[एष (eṣa) - this; चतूरूप (catūrūpa) - fourfold form; आत्मा (ātmā) - self; सर्वज्ञत्व (sarvajñatva) - omniscience; सर्वेश्वरत्व (sarveśvaratva) - supremacy; आदि (ādi) - and so on; लक्षणः (lakṣaṇaḥ) - characteristic; परमात्मा (paramātmā) - supreme self; चतूरूपः (catūrūpaḥ) - fourfold; सर्वप्राणिशरीरगः (sarvaprāṇiśarīragaḥ) - present in all beings; विश्वः (viśvaḥ) - universal; च (ca) - and; तैजसः (taijasaḥ) - luminous; प्राज्ञः (prājñaḥ) - wise; तुरीयः (turīyaḥ) - transcendental; च (ca) - and; इति (iti) - thus; कथ्यते (kathyate) - is said;]

"This fourfold nature of the Ātmān is defined by qualities such as omniscience and supremacy. The supreme Ātmān existing within all beings in fourfold form is described as universal (viśvaḥ), luminous (taijasaḥ), wise (prājñaḥ), and transcendental (turīyaḥ).

तानि रूपाणि सर्वाणि पूर्णानन्दमयानि तु। चेतोमुखानि सर्वाणि पूर्णज्ञानस्वरूपतः॥

tāni rūpāṇi sarvāṇi pūrṇānandamayāni tu। cetomukhāni sarvāṇi pūrṇajñānasvarūpataḥ॥

[तानि (tāni) - those; रूपाणि (rūpāṇi) - forms; सर्वाणि (sarvāṇi) - all; पूर्णानन्दमयानि (pūrṇānandamayāni) - full of complete bliss; तु (tu) - but / indeed; चेतोमुखानि (cetomukhāni) - having face of the form of consciousness; सर्वाणि (sarvāṇi) - all; पूर्णज्ञानस्वरूपतः (pūrṇajñānasvarūpataḥ) - from the nature of complete knowledge;]

All these forms are full of complete bliss. Indeed, all of them have a face that is of the form of consciousness, and are of the nature of complete knowledge.

मुखशब्दस्तु सर्वस्य देहस्याप्युपलक्षणः। तथाऽपि मुखशब्दोऽयं पूर्णत्वं सूचयेद्विभोः॥ ज्ञानस्य मुख्यवाचित्वान्मुखवाच्यपि सन् स्वतः॥"

mukhaśabdastu sarvasya dehasyāpyupalakṣaṇaḥ। tathā'pi mukhaśabdo'yaṃ pūrṇatvaṃ sūcayedvibhoḥ॥ jñānasya mukhyavācitvān mukhavācyapi san svataḥ॥"

[मुख (mukha) - face; शब्दः (śabdaḥ) - word; तु (tu) - but; सर्वस्य (sarvasya) - of all; देहस्य (dehasya) - of the body; अपि (api) - also; उपलक्षणः (upalakṣaṇaḥ) - indication of characteristics; तथा (tathā) - thus; अपि (api) - even; मुख (mukha) - face; शब्दः (śabdaḥ) - word; अयम् (ayam) - this; पूर्णत्वं (pūrṇatvaṃ) - completeness; सूचयेत् (sūcayet) - indicates; विभोः (vibhoḥ) - of the Lord; ज्ञानस्य (jñānasya) - of knowledge; मुख्यवाचित्वात् (mukhyavācitvāt) - due to being the primary speaker; मुखवाच्य (mukhavācya) - the one to be spoken; अपि (api) - also; सन् (san) - being; स्वतः (svataḥ) - by oneself;]

The term 'face' (mukha) is an indication of the characteristics of the entire body, yet it also suggests the completeness of the Lord. As the lord himself is primarily of the nature of knowledge, the term 'mukha', i.e. face, primary, is used."

इति मार्कण्डेये॥

iti mārkaṇḍeye॥

[इति (iti) - thus; मार्कण्डेये (mārkaṇḍeye) - in the Markandeya (Purana);]

- stated thus in the Markandeya Purana.

"पूर्णानन्दस्वरूपस्य क्रीडा भोगो न चान्यथा। यथाऽदित्यस्य दीपेन न विशेषोऽस्ति कश्चन॥"

"pūrṇānandasvarūpasya krīḍā bhogo na cānyathā। yathā'dityasya dīpena na viśeṣo'sti kaścana॥"

[पूर्णानन्दस्वरूपस्य (pūrṇānandasvarūpasya) - of the nature of complete bliss; क्रीडा (krīḍā) - play; भोगः (bhogaḥ) - enjoyment; न (na) - not; च (ca) - and; अन्यथा (anyathā) - otherwise; यथा (yathā) - as; आदित्यस्य (ādityasya) - of the sun; दीपेन (dīpena) - by a lamp; न (na) - not; विशेषः (viśeṣaḥ) - distinction; अस्ति (asti) - exists; कश्चन (kaścana) - any;]

"The nature of complete bliss is such that its play and enjoyment are inherent and not different, just as there is no distinction made by a lamp to the sun."

इति ब्रह्मतर्के ॥६॥

iti brahmatarke ॥6॥

[इति (iti) - thus; ब्रह्मतर्के (brahmatarke) - in the Brahma logic;]

- stated thus in Brahmatarka, ancient text on the Brahma logic.