Karika verse 2.4

4. (K¹²). Prājña shuts out from the jīva His own form as well as [??] objects. He shows to it then neither the truth nor even the false-hood. Nothing whatever is shown to it. On the other hand, the Turīya displays all objects eternally to the freed soul.—19.

Madhva’s commentary called the Bhāṣya:

Prājña conceals everything from the soul. The Lord as Prājña reveals not to the Jīva either His own form or those of others. He shows to the Jīva neither truth nor untruth, except the Jīva’s own form, and Time and Tamas (In deep sleep, the soul is conscious of its own existence, of Time and of Avidyā or joy). In that state of deep sleep He shows nothing to the soul but joy. But the Turīya, the Supreme Lord, reveals everything to the soul in Mukti. Thus we read in the Pratyaya.

[The Commontator Śrī Madhva takes all these active verbs in a causative sense. He explains baddha (bound) by bandhaka (the binder, one who binds); samvetti (who perceives) by samvedayati (causes another to perceive), sarva-dṛk (seer of all) by sarva pradarśayita (the revealer of all). Why should these active forms be construed as causative? To this he answers by the following quotation from Brahmatarka.] In the Brahma-tarka we read:—“The word agent or grammatical kartā is defined to be svatantra-kartā—that which is independent with regard to an action is called agent; (therefore kārta always applies to the Chief agent. In the Upaniṣad the chief agent is the Lord.) Therefore Prājña is the chief agent in the act of unconsciousness—namely, he causes or produces unconsciousness in everything else. (Prājña has therefore alone freedom or independence in the act of producing unconsciousness). Similarly with regard to the act of showing others, the chief agent is the Turīya—therefore Turīya is the kartā of the action of revealing everything to others. Thus from the very fact that Brahman is the highest agent, it follows that these verbs here must be construed in a causative sense.”