द्रढयति । ' बहुधा जायमानः ' इत्यपि परत्वं न निवारयति । 'अजायमानो बहुधा विजायते ' इति कर्मभिरजायमानस्यैवाश्रितवात्सल्याच्छन्दतोजननं हि तस्य श्रूयते ॥
मुक्तोपसृप्यव्यपदेशाच्च ॥२॥
'तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति' 'तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्' इति च पुण्यपापनामरूपविनिर्मुक्ताना प्राप्यतया व्यपदेशाच्चायं परः ॥
Immortality' (Mund II.2-5). The scriptural text, Becoming many' (Mund.II-2-6) does not exclude Him as possessing the characteristics of the Highest Self. The Shruti passage 'Though unborn, He is born as many'(Tait. Ar.III-13-1) teaches that He is not born due to His past actions; but He is born as and when He desires, on account of the love that He bears towards His dependants.
2. Muktopasrupyavyapadeshacca
And on account of His being declared that to Him the released souls have to resort. 'Then, the knower shaking off good and evil and free from stains, attains the highest equalIty' (Mund.III-1-3).' So the knower being freed from name and form, goes to the Heavenly Person, who is higher than the high ' (Mund III-2-8). Here it is declared that He is to be attained by those, who are freed from good and evil as well as name and form. Hence the Highest Person is to be taken as referred to here.
1 नामरूप omitted A 1, M 1.
