(In the passage) “The Self consisting of bliss” etc. ( Brahman , which is spoken of as the tail, is put forward as an independent entity and not as something subordinate to Anandamaya, the Self consisting of bliss) on account of the repetition (of Brahman as the main topic in many passages of that chapter).

If it be said (that Brahman) is not (spoken of as an independent entity in the passage) on account of a word (‘tail’) denoting part, (we reply) not so, on account of abundance (of terms denoting parts).

And because (Brahman) is declared to be the cause of it (the self consisting of bliss), Brahman cannot be taken as a part of it).

Moreover that very Brahman which has been referred to in the Mantra portion is sung (in this Brahmana passage as the tail).

(Brahman and) not the other (the individual soul, is meant here) on account of the impossibility (of that assumption).

And on account of the declaration of difference (between the two, i.e. the one referred to in the passage, “The self consisting of bliss” etc. and the individual soul, the latter cannot be the one referred to in the passage).

And on account of the word ‘bliss’, literally ‘desire’, (referring to Brahman), (you) cannot infer (Ananda-maya is also Brahman, since the suffix ‘mayat’ is used to denote modification).

(The Vedas ) also teach of its (the Jiva’s) becoming (on the dawning of Knowledge) one with this (referred to in the passage under discussion).