Mantra 1.6

6. (U⁶). This is the Lord of all, this the Knower of all, this the Internal Ruler, this the Cause of all, this is verily the origin and end of all creatures.—6.

Madhva’s commentary called the Bhāṣya:

‘This,’ the Ātman having four forms, has the attributes of possessing lordliness over all and knowledge of all. The Supreme Self has four forms, and is inside the bodies of all living beings, and is known by the name of Viśva, Taijasa, Prājña and Turīya. All those forms are full of perfect bliss; all of them are cetomukha or body of intelligence, because their essential nature consists of Perfect Knowledge. The word Mukha or mouth is illustrative of the whole body. Or the ‘Mukha’ means mukhya ‘best’ or ‘full’ and cetomukha would mean “full of intelligence”—wisdom is whose primary attribute. Thus in the Mārkaṇḍeya we read:—“Though the word mukha primarily denotes ‘face,’ yet it here suggests the fullness of the knowledge of the Lord, because the word mukha is here to be taken in the sense of mukhya or chief or best or full. So ceto mukha=cetasā jñānena mukhaḥ pūrṇaḥ “full (mukha) with wisdom (cetās)”.

(Note.—The Lord has been said to be here the enjoyer o£ the dense and of subtle objects in the states of Viśva and Taijasa. This is inappropriate. The bliss of the Lord would then be dependent on objects. Moreover this is against his nature of being all-bliss in Himself. This objection is answered next.)

We read in the Brahma-Tarka:—“Hari who is all-bliss, enjoys the dense and subtle objects merely as a sport, and not because they can give Him joy; as the sun’s light is not at all increased when a lamp is shown to Him (in pūjā).”