कुतः? अभ्यासात् | आनन्दमयस्य निरतिशयदशाशिरस्कानन्दमयत्वेनाभ्या- सात् । 'ते ये शतं प्रजापतेरानन्दाः। स एको ब्रह्मण आ नन्दःयतो वाचो निवर्तन्ते। अप्राप्य मनसा सह | आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चन' इति हि 1वेद्यत्वेनायमानन्दमयोऽनवधिकातिशयो- ऽभ्यस्यते॥
विकारशब्दान्नेति चेन्न प्राचुर्यात् ॥ १४ ॥
'स वा एष पुरुषोऽन्नरसमयः' इति विकारार्थमयट्प्रकरणा-
Self, who is other than the individual soul. Why? Because of the repetition. Because there is repetition of the bliss in various grades which culminates in the Anandamayana and which (bliss) forms the summits of unsurpassable condition. This Anandamaya of the unsurpassable condition is repeatedly mentioned in the text, for meditation 'The hundred-fold of the bliss of Prajapati is equal to the single bliss of the Brahman (Tait. II.8-4), 'Wherefrom speeches together with the mind return not having reached it. He who knows the. Brahman's bliss fears not from anything' (Tait. 11-3-8).
14. Vikarasabdanneti cenna pracuryat
It may be said that owing to there being the affix (Maya) significant of modification, (the Anandamaya is) not (the Brahman); but it is not (right to say) so because that (affix Maya) signifies abundance.
The affix Mayat means modification in the context 'That this person is Annarasamaya {i.e. the modification of
1वेद्यत्वेनायमात्मा A 2, M 1.
