Mundaka 6.07

gatāḥ kalāḥ pañcadaśa pratiṣṭhāḥ devāśca sarve pratidevatāsu। karmāṇi vijñānamayaśca ātmā pare'vyaye sarva ekībhavanti ॥7॥

The fifteen arts, abodes, all gods in their respective deities, actions, and the being with its knowledge - all come together in the supreme imperishable.

gatāḥ muktāḥ। prāṇādipañcadaśakalārūpā devatāḥ anye ca pratidevatāsu devatāpratibimbabhūtāsu prajāsu prati prati sthitāḥ karmāṇi vijñānamayo jīvaśca paramātmani praviśanti।

The deities, representing the fifteen parts starting with prāṇa, along with others, merge into their respective divine counterparts, into their reflections, and into all beings, each into each. Actions and the individual soul, which is composed of knowledge, enter into the Supreme Soul.

Bhāshya 6.07

The term 'ekībhavanti' is nothing but a coming together of similar qualities and exclusion of opposition. It means the coming together of qualities that are not in conflict with each other, and does not advocate loss of identity. Non-contradiction, similarity, and presence in the same space - are said to be the threefold unity of being. How can the non-existent have existence? Similarly, merging of identity at its core is also impossible. How can there be a merging of identity among eternally distinct entities?

avirodhaśca sāḍṛśyamekadeśasthitistathā। ekībhāvastridhā prokto naikībhāvaḥ svarūpayoḥ॥

Non-contradiction, similarity, and presence in the same space - are thus said to be the threefold unity of being. What is said is not the unity of essence itself, and not losing identity.

kuto'bhūtasya bhavanaṃ svarūpasyaikyam eva hi। ato nadīnāṃ jīvānāṃ viruddhānāṃ nṛṇām api। abdhinā hariṇā caiva tathaiva ca narāntaraiḥ॥ ekībhāvas tu saṃśleṣo virodhasya ca varjanam। svarūpaikyaṃ kutas teṣāṃ nityabhinnasvarūpiṇām॥ harer api svarūpāṇām ekībhāvo yad ucyate। saṃśleṣa eva siddhatvāt svarūpaikyasya no bhavaḥ॥

"How can the non-existent have existence, hence, how can there be merging of identities? Therefore, the unity of rivers with the ocean, the coming together of men who are opposing, or the unity of beings with Lord Hari - unity is nothing but a coming together of similar qualities and exclusion of opposition. How can there be oneness of identify among those with eternally distinct identities? Even for Lord Hari, the unity of identity (among his incarnations) is said to be a combination due to his own accomplishments, and not the merging of identities."

iti ca।

- stated thus as well.

pratibimbo hareḥ prāṇastasya cānyāḥ kalāḥ kramāt। kalānāṃ devatā anyā devatānāṃ narā api॥ tasmāt sarveṣu mukteṣu nareṣvapi niyāmakāḥ। tiṣṭhanti nātra sandehaḥ paramātmani cākhilāḥ॥

The life is a reflection of Hari, and his various arts follow in succession. The deities associated with these arts are distinct, as are the deities of men. Therefore, even among all liberated men, controllers exist. There is no doubt that all reside in the Supreme Soul.

iti muktiviveke॥

"Thus concludes the discourse on liberation."

kalābhyaś cānyadevebhyaḥ karma pratyavaraṃ yataḥ। kalābhyaḥ pṛthag uktaṃ tat puṣkaraḥ karma cocyate॥

The actions dedicated to the arts and other deities are considered inferior because it is separately mentioned that Pushkara is also referred to as action.

iti ca।

"Thus and."

anyathā gatā bhaviṣyantītyadhyāhāro doṣaḥ। na ca mūlarūpāṇi pratidevatā ityucyante devānām। pratirūpaśabdavaddhi pratidevatāśabdaḥ।

Otherwise, it is considered a fault of interpolation. The original forms are not referred to as 'counter-deities' of the gods. The term 'counter-deity' is indeed used like the term 'counterpart'.

vijñānātmā saha devaiśca sarvaiḥ prāṇā bhūtāni sampratiṣṭhanti yatra

The soul of knowledge, along with all the gods, life forces, and beings, are established where.

"sa prāṇamasṛjata" ityādeśca puruṣo bhagavān ॥7॥

"He created life," thus commanded the Lord, the man.