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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and likewise of a great sage (learned in the Vedas) who is free from desires. One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires. One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires. One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Agana heaven (through the merit of their lawful works), (3) and likewise of a great sage who is free from desires. One hundred times that bliss of the Devas born in the Agdna heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires. One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires. One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, (4) and likewise of a great sage who is free from desires. One hundred times that bliss of Indra is one measure of the bliss of Brzhaspati, and likewise of a great sage who is free from desires. One hundred times that bliss of Bvzhaspati is one measure of the bliss of Pragdpati, and likewise of a great sage who is free from desires. | One hundred times that bliss of Pragapati is one II VALL!, 8 ANUVAKA, 5. 61 measure of the bliss of Brahman, and likewise of a great sage who is free from desires. (5) He?! who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one’.
2Pde kiss 8s As * In giving the various degrees of happiness, the author of the Upanishad gives us at thé same time the various classes of human and divine beings which we must suppose were recognised in his time. We have Men, human Gandharvas, divine Gandharvas, Fathers (pitaras Airalokaloka’), born Gods (4ganaga devah), Gods by merit (karmadeva’), Gods, Indra, Brzhaspati, Pragapati, Brahman. Such a list would seem to be the invention of an individual rather than the result of an old tradition, if it did not occur in a very similar form in the Satapatha-brahmama, Madhyandina-sakha XIV, 7,1, 31, Kanva-sakha (Brth. Ar. Up.IV, 3,32). Here, too, the highest measure of happiness is ascribed to the Brahmaloka, and other beings are supposed to share a certain measure only of its supreme happiness. The scale begins in the Madhyandina-sakha with men, who are followed by the Fathers (pitaro gitaloka), the Gods by merit (karmadevah), the Gods by birth (4ganadevaz, with whom the Srotriya is joined), the world of Gods, the world of Gandharvas, the world of Pragapati, the world of Brahman. In the Brzhad- 4ranyaka-upanishad we have Men, Fathers, Gandharvas, Gods by merit, Gods by birth, PragApati, and Brahman. If we place the three lists side by side, we find— TAITTIRIVA-UPAN. SATAPATHA-BRAH. BR/7HADARAN-UPAN. Men Men Men Human Gandharvas — — (and Srotriya) Divine Gandharvas — Fathers (Airaloka) Fathers (gitaloka) Fathers (gitaloka) — Gandharvas Gods by birth Gods by merit Gods by merit Gods by merit Gods by birth Gods by birth (and Srotriya) (and Srotriya) Gods Gods —- Indra Gandharvas — Brzhaspati — — Prag4pati Pragapati Praga pati Brahman Brahman Brahman. The commentators do not help us much, Sankara on the Taitti- 62 TAITTIRIYAKA-UPANISHAD.
3He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss. On this there is also this Sloka:
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and likewise of a great sage (learned in the Vedas) who is free from desires. One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires. One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires. One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Agana heaven (through the merit of their lawful works), (3) and likewise of a great sage who is free from desires. One hundred times that bliss of the Devas born in the Agdna heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires. One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires. One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, (4) and likewise of a great sage who is free from desires. One hundred times that bliss of Indra is one measure of the bliss of Brzhaspati, and likewise of a great sage who is free from desires. One hundred times that bliss of Bvzhaspati is one measure of the bliss of Pragdpati, and likewise of a great sage who is free from desires. | One hundred times that bliss of Pragapati is one II VALL!, 8 ANUVAKA, 5. 61 measure of the bliss of Brahman, and likewise of a great sage who is free from desires. (5) He?! who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one’.
2Pde kiss 8s As * In giving the various degrees of happiness, the author of the Upanishad gives us at thé same time the various classes of human and divine beings which we must suppose were recognised in his time. We have Men, human Gandharvas, divine Gandharvas, Fathers (pitaras Airalokaloka’), born Gods (4ganaga devah), Gods by merit (karmadeva’), Gods, Indra, Brzhaspati, Pragapati, Brahman. Such a list would seem to be the invention of an individual rather than the result of an old tradition, if it did not occur in a very similar form in the Satapatha-brahmama, Madhyandina-sakha XIV, 7,1, 31, Kanva-sakha (Brth. Ar. Up.IV, 3,32). Here, too, the highest measure of happiness is ascribed to the Brahmaloka, and other beings are supposed to share a certain measure only of its supreme happiness. The scale begins in the Madhyandina-sakha with men, who are followed by the Fathers (pitaro gitaloka), the Gods by merit (karmadevah), the Gods by birth (4ganadevaz, with whom the Srotriya is joined), the world of Gods, the world of Gandharvas, the world of Pragapati, the world of Brahman. In the Brzhad- 4ranyaka-upanishad we have Men, Fathers, Gandharvas, Gods by merit, Gods by birth, PragApati, and Brahman. If we place the three lists side by side, we find— TAITTIRIVA-UPAN. SATAPATHA-BRAH. BR/7HADARAN-UPAN. Men Men Men Human Gandharvas — — (and Srotriya) Divine Gandharvas — Fathers (Airaloka) Fathers (gitaloka) Fathers (gitaloka) — Gandharvas Gods by birth Gods by merit Gods by merit Gods by merit Gods by birth Gods by birth (and Srotriya) (and Srotriya) Gods Gods —- Indra Gandharvas — Brzhaspati — — Prag4pati Pragapati Praga pati Brahman Brahman Brahman. The commentators do not help us much, Sankara on the Taitti- 62 TAITTIRIYAKA-UPANISHAD.
3He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss. On this there is also this Sloka:
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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