'मुक्तः प्रतिज्ञानात् ॥ २ ॥'
आत्मस्वरूपमात्रस्य प्रागेव सिद्धत्वेऽपि कर्मबन्धविनिर्मुक्तापरि च्छिन्नज्ञानादिस्वरूपस्य ह्यत्राविर्भाव उच्यते । “एतं त्वेव ते भूयोऽनुव्या ख्यास्यामि इति जागरिताद्यवस्थातिरोधानविनिर्मुक्तस्यैवात्र वक्तव्यतया प्रतिज्ञानात् ॥
'आत्मा प्रकरणात् ॥ ३ ॥'
- भूयोऽनुव्याख्यास्यामि' इति 'प्रकृतोऽपहतपाप्मत्वादिगुणक
आत्मेति प्रकरणादवगम्यते । * य आत्मापहतपाप्मा ' इत्यारभ्य * सत्य कामः सत्यसंकल्पः सोऽन्वेष्टव्यः” इति प्रकृत्य “एतं त्वेव ते भूयोऽनु व्याख्यास्यामि' इत्युक्तम् ॥
2. Muktah pratijnanat
The released one; on account of the promise .
The essential nature of the self has been already in him But this nature including 'unlimited knowledge 'etc., manifests itself only in Mukti because he is freed from bondage of Karman at that stage . The promise made in the text. * I will explain further to you ' (Chand. VIII-9-3) is to explain that, whose concealment in the waking state etc. has been removed
3.Atma prakararat
The self ; on account of the subject matter It is understood from the context that the scriptural text to the self as endowed with good qualities such as freedom from evil. The text mentioned above begins to describe thus “प्रकृतापहृत M 1 Pr 51
