Māndukya 1.06

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

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.

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

"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).

tāni rūpāṇi sarvāṇi pūrṇānandamayāni tu। cetomukhāni sarvāṇi pūrṇajñānasvarūpataḥ॥

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.

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

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."

iti mārkaṇḍeye॥

- stated thus in the Markandeya Purana.

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

"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."

iti brahmatarke ॥6॥

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