Bhā.: I bow to Lord Vishnu, the supreme abode, embodying complete bliss, knowledge, and power, eternal and unchanging, the enjoyer of all in fourfold ways.

Bhā.: Testimonials from Pamda-Purana, Bṛhat-Saṃhitā, and Nairguṇya that are closer to the hermeneutic horizon of the Upanishad are quoted to set the right context. Traditionally, the Upanishad mantras are believed to be praises uttered by the god Varuna in the form of a frog to Lord Narayana.
By stating, "All is indeed Om," the completeness of anything else is rejected.
In nature, the transcendence of the three times exists, and is unique, and belongs solely to Lord Hari.

Bhā.: "All this is indeed Brahman" - indicates that fullness is that of Brahman, and no one else. To explain "This Ātmān is Brahman", a testimonial from Harivamsa is referenced where the utterances of Varuna in the form of a frog specifically explains Māndukyōpanishad. The text suggests that within all bodies, starting from the divine Brahman, there exists an entity perceived as the doer of actions. Observing the lack of independence among beings, it is demonstrated that this entity is indeed the Ātmān, which is Brahman.

Bhā.: A testimonial from the ancient text of Mahāyog is referenced, explaining the four forms of Lord Vishnu, the first being 'Vaiśvānara'. He is called 'Viśvaṃ', i.e. the Universal, as He is perceptible to all in gross form as the Universe, and also is the cause of all. He is also 'Nara' i.e. the man, associated with that Universal form, who is without destruction, hence is called 'Vaiśvānara'.

Bhā.: The impressions formed during the waking state shape the dream state, which is distinct, and is the cause of knowledge, the inner knower. The Lord's form known as 'taijasa', the luminous one, governs this process.

Bhā.: 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.

Bhā.: 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.

Bhā.: The authenticity of the earlier textual evidence is reinforced by the current textual evidence when they are aligned. In the Garuda Purana, section four, while commenting on this verse, it is stated, Lord Varuna reinforced the ideas by quoting the verses seen by Lord Brahma.

Bhā.: Ancient testimonial is quoted with the same terminology, 'sat' (good, reality) and 'asat' (false, non-reality), attributing the supreme person to Lord Narayana.

Bhā.: Testimonial asserts - "By the will of the immutable Lord Viṣṇu, this entire creation has truly come into being, as stated by all the words of the Vedas". This view is supported by Lord Brahma in the testimonial. It rejects all other hypotheses.

Bhā.: A testimonial from Harivamsha clarifies that the activities of the lord are considered by the wise as a play that is inherent to His very nature and are not defective.

Bhā.: 'Śiva' - a state of happiness devoid of sorrow; 'dvitva', i.e. duality is the knowledge that perceives reality different from its AS-IS state. The fourth state is said to be unseen, beyond the reach of perception and other senses. The fourth state is the sole giver of all knowledge to the liberated. The fourth state, known as Turiya, dissolves the world's attachment to the body, leading to the cessation of worldly existence. The Ātmān, the Lord Vishnu, embodying the essence of the universe's origin, is to be realized by seekers of liberation. The Lord, though inherently undifferentiated, is expressed in fourfold ways.

Bhā.: The Lord and Master identified here as God of all beings is Lord Hari, celebrated as the liberator. He remains the Lord even for the liberated beings. This is substantiated by providing testimonials from the ancient texts.

Bhā.: The reference here is only to the various functional states, and defective attributes like 'bound' should not be attributed to the forms of the Lord. Various testimonials are provided clarifying how to resolve such ambiguity. The definition of Sarasvati, the Vedic goddess, is especially of interest - "O lords of gods, my dedication is always to the praise of Vishnu's qualities. Therefore, any other words that oppose that are not my meaning anywhere. I am always on that path, thus called Sarasvati."

Bhā.: A person in deep-sleep does not perceive anything about themselves, others, truth, or falsehood without the ignorance that comes with life. The Supreme Lord, in the fourth state of liberation, reveals everything, unlike in the state of deep-sleep where only happiness is shown. The term 'agent' is used in the state of independence, while the deep-sleep state signifies non-awareness.

Bhā.: The state of deep-sleep and the fourth are contrasted by one having seed-sleep and the other being all-seeing, though both experience the effect of not perceiving the duality. The contrast is because, seed of grasping duality is present in the deep sleep of the 'Prajna' state.

Bhā.: Though the dream state is illusory and defective, it is capable of generating false knowledge.

Bhā.: One is put to sleep by the beginningless illusion by the will of Lord Viṣṇu, then, when that awakening comes, he sees Lord Viṣṇu.

Bhā.: 'paramārthataḥ' - '(seeing oneself as different) from the Supreme Lord'; 'dvaitaṃ' - means knowing in two ways, i.e. knowing the Supreme differently by the ignorant; 'advaita' - understanding the supreme as not otherwise, i.e. understanding the Supreme AS-IS. The relationship between the body and its owner is merely an illusion of the embodied being arising out of pride. In truth, this does not exist, as everything is under the control of the Supreme Lord.

Bhā.: 'dvaita' - holding otherwise perception, different from AS-IS inherent nature or true form, in anticipation or expectation. 'advaitam' - understanding that it is "not otherwise". An ancient testimonial is referenced which explains - "The imagined bondage of the body and other such notions would undoubtedly cease through the words of the teacher. The true argument of the wise: When Brahman is truly realized, ignorance disappears, and one attains bliss."

Bhā.: He is called 'adhyakṣaram' i.e. imperishable syllable, as he is everywhere, indestructible, and always more (compared to others). He is called 'adhimātram' i.e. beyond measure, as he indeed possesses greater measures in every parts. By designation he is named 'A' and is performed accordingly, hence called 'akāraḥ', i.e. syllable A. The 'prājñaḥ' and the 'taijasaḥ' forms are prior (to 'Vishva'), hence called 'ādimān', i.e. the original. Upon awakening from sleep, the Vishva form separates from the Prajna state. Upon awakening from the dream state, it separates from the Taijasa state. 'utkarṣaḥ', i.e. higher excellence - that which attracts having raised from the pride of the body; 'ubhayatvam', i.e. dual aspect - it does sleep and also experience of objects at the same time; 'samānaḥ' i.e. the balancing aspect - as it is in the middle and thus the intermediary; 'miteḥ' - one who makes to enter or go to the inner being; 'apīta' - one who makes complete absorption.

Bhā.: 'mātrāsampratipattau' - meditation on the part. 'ādimatvaṃ', i.e. the primordial nature, is-ness, reality, of the universe, is realized. Similar principles apply to the presence of the Lord within.

Bhā.: Every day, division and unity are present for Viśva and the other forms, but for Turīya, these do not exist, hence it is called amātra, without measure. For Viśva and the others, there is a causal role in empirical dealings, but for Turīya, this is absent; therefore, even knowability is not present — this doubt is dispelled by stating - "non-movement also does not come to light". Primordial nature and such generality, i.e. universality inhering in many, are equally applicable to liberation and the enjoyment that results. The immeasurability of the fourth state is due to its indivisibility, that remains day after day.
(नामात्रे विद्यतेऽगतिः = न अमात्रे विद्यते अगतिः = अमात्रे विद्यते न अगतिः)

Bhā.: To show that the state of being beyond worldly dealings, that is equanimous, is possible here, it is again stated, 'avyavahāryaḥ', beyond expression, i.e. the state of being beyond worldly dealings, etc.

Bhā.: Though He is one and without distinction, He is engaged in fourfold activities. I bow to that conscious Ātmān, Lord Viṣṇu, who has the form of Vishwa and others.