Bhashya
न, कल्पमान्तरोपपत्तेरविरोधात् ।उपाधिविशेषसंबन्धाद्विशेषकल्पनान्तरमुपपद्यते ।'आसीनो दूरं व्रजति शयानो याति सर्वतः ।कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति' इत्येवमादिश्रुतिभ्यः उपाधिवशात्संसारित्वम्, न परमार्थतः ।स्वतःऽसंसार्यैव ।एवमेकत्वं नानात्वं च हिरण्यगर्भस्य ।तथा सर्वजीवानाम्, 'तत्त्वमसि' इति श्रुतेः ।हिरण्यगर्भस्तूपाधिशुद्धयतिशयापेक्षया प्रायशः पर एवेति श्रुतिस्मृतिवादाः प्रवृत्ताः ।संसारित्वं तु क्वचिदेव दर्शयन्ति ।जीवानां तूपाधिगताशुद्धिबाहुल्यात्संसारित्वमेव प्रायशोऽभिलप्यते ।व्यावृत्तकृत्स्नोपाधिभेदापेक्षया तु सर्वः परत्वेनाभिधीयते श्रुतिस्मृतिवादैः ॥
In plain words
No, because different conceptions are possible without contradiction. A specific view is justified when we consider the connection with various limiting adjuncts. Texts like 'Sitting still he travels far, lying down he goes everywhere; who other than me can know that radiant, paradoxical deity?' show that worldly bondage comes from conditioning factors, not from ultimate reality. By its true nature, the self is entirely free. Both unity and multiplicity belong to Hiranyagarbha in this way, and likewise to all living beings, as declared by the text 'Thou art that.' Because of his exceptionally pure adjuncts, Hiranyagarbha is generally described in scriptures as the supreme reality, with only occasional references to worldly traits. For ordinary souls, however, heavy impurities of conditioning lead scriptures to speak mostly of their bondage. Yet when all conditioning factors are completely set aside, every soul is declared by scripture to be the supreme reality.
Close to the Sanskrit
No, because of the possibility of alternative conceptions and lack of contradiction. Another specific conception is justified due to connection with special limiting adjuncts. From such shrutis as: 'Sitting still he goes far, lying down he goes everywhere; who other than me can know that exhilarated and unexhilarated deity?', transmigratory existence is due to limiting adjuncts, not in absolute reality. By nature [the self] is free from transmigration indeed. Thus both oneness and multiplicity belong to Hiranyagarbha. Similarly for all living beings, on the authority of the shruti text 'Thou art that'. Hiranyagarbha, because of the superior purity of his adjuncts, is mostly spoken of as supreme by shruti and smriti texts. Transmigratory existence is shown only in certain contexts. For living beings, due to the abundance of impurities belonging to their adjuncts, only transmigratory existence is mostly spoken of. However, when all distinctions of limiting adjuncts are set aside, everyone is spoken of as supreme by shruti and smriti texts.