Today morning I saw one sinful person quoting Taittiriya upanishad II 9 against the mundane happiness quotes about. In II 8 the bliss of various deities are spoken; and in II 9 the level of bliss and becoming brahmam is spoken. As another compiles anything without understanding, so too, this person ,unaware of the difference between human happiness mundane against the bliss of becoming and staying as brahmam, wrote as usual, to show he also knows. Produced below from Gambirananda translation what exactly the verse means: Section 8Progressive States of Bliss
*1. bhisa, asmadvatah pavate, bhisodeti suryah, bhisa, asmadag-niscendrasca, mrityurdhavati pancama iti, saisanandasya mimamsa bhavati, yuva syatsadhuyuva, adhyayakah, asistho dridhistho balist-hah, tasyeyam prithivi sarva vittasya purna syat, sa eko manu-sa anandah, te ye satam manusa anandah, sa eko manusyagan-dharvanamanandah, srotriyasya cakamahatasya,* *te ye satam manusyagandharvanamanandah, sa eko devagan-dharvanamanandah, srotriyasya cakamahatasya,* *te ye satam devagandharvanamanandah, sa ekah pitrinam ciralokalokanamanandah, srotriyasya cakamahatasya,* *te ye satam pitrinam ciralokalokanamanandah, sa eka ajanaja-nam devanamanandah, srotriyasya cakamahatasya,* *te ye satam ajanajanam devanamanandah, sa ekah karmade-vanam devanamanandah, ye karmana devanapiyanti, srotriy-asya cakamahatasya,* *te ye satam karmadevanam devanamanandah, sa eko deva-namanandah, srotriyasya cakamahatasya,* *te ye satam devanamanandah, sa eka indrasya, a, anandah, srotriyasya cakamahatasya,* *te ye satamindrasya, a, anandah, sa eko brihaspateranandah, srotriyasya cakamahatasya,* *te ye satam brihaspateranandah, sa ekah prajapateranandah, srotriyasya cakamahatasya,* *te ye satam prajapateranandah, sa eko brahmana anandah, srotriyasya cakamahatasya,* *sa yascayam puruse, yascasavaditye, sa ekah, sa ya evamvit, as-mallokatpretya, etamannamayamatmanamupasankramati, eta-m pranamayam atmanam upasankramati, etam manomayam atmanam upasankramati, etam vijnanamayam atmanam upasankramati, etam anandamayam atmanamupasankramati, tadapyesa sloko bhavati.* 1. From fear of Him Vatah (the wind) blows, from fear of Him the sun rises. >From fear of Him the five divinities such as Agni (fire), Indra, and Mrityu (death) work. Now regarding the bliss of this one this is the (conclusion drawn from) philosophical enquiry. If there were a young man, a good young man, well versed in the Ve-das, efficient in action, with a steady mind and senses, strong and if the wealth of the earth were entirely for him only, that is one measure of human bliss. A hundred times of that bliss is one measure of the bliss of celestial humans known as the Gandharvas, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires. A hundred times of the bliss of celestial humans is one measure of the bliss of the divine celestials known as Deva Gandharvas, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of ancestors (pitrs) in their long-lasting world is one measure of the bliss of those who become gods by birth in the divine world of Ajana, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of those who become gods by birth in the di-vine world of Ajana is one measure of the bliss of those who become gods by duty known as karmadevas, who reach the gods by their sacrifices, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of those who become gods by duty is one measure of the bliss of the (immortal) gods, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of the (immortal gods) is one measure of the bliss of Indra, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of Indra is one measure of the bliss of Brihaspati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of Brihaspati is one measure of the bliss of Prajapati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. A hundred times the bliss of Prajapati is one measure of the bliss of Brahma, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires. He who is in this person, and who is in the sun above, He is one only. Whoever knows this, upon departing from this world, attains the body made up of food, attains the body made up of breath, attains the body made up of mind, attains the body made up of intelligence and attains the body which is made up of bliss. *Notes*: Different types of men, gods and celestial beings are mentioned in this verse. The Gandharvas are celestial beings who inhabit the mid-region. They are endowed with ethereal bodies and exceptional artistic talents. They are classified here as hu-man gandharvas, who assume human form at will and visit the earth frequently, and as godly gandharvas, who inhabit Indra's heaven and entertain the gods. Three types of gods are mentioned. Those who are born as gods by virtue of the merit of their past lives, those who become equal to gods upon earth by virtue of their obligatory duties and sacrifices and the real gods who are immortal, who said to be thirty three. The last part of the verse signifies that whoever knows the nature of Brahman will have all the bodies in his next birth when he returns from the ancestral world. Section 9Offering Actions to the Self Within *1. yato vaco nivartante, aprapya manasa saha, anandam brahm-ano vidvan, na bibheti kutascaneti, etam ha vava na tapati, kimaham sadhu nakaravam, kimaham papamakaravamiti, sa ya evam vidvanete atmanam sprinute, ubhe hyevaisa ete atma-nam sprinute, ya evam veda, ityupanisat.* 1. From where the words return, along with the mind, unable to attain it, that blissful Brahman who knows, he does not fear even a little. Such a person, verily, is not tormented by the thought, "Why did not I per-form good deeds? Why have I indulged in sinful actions?" Whoever knows this offers them to his Self. Indeed, he offers both to himself, who knows thus. Such is the secret teaching. *Notes*: The knower of the Self is not troubled by the nature of his actions since he knows that the Self is the source of his action. Accordingly he offers all his actions to his Self, without desiring their fruit and thereby escapes from their consequences. Therefore, he is not troubled by the nature of his actions. Fear rules our minds. We fear for various reasons and philosophically speaking, our fear stems from the reali-zation or the understanding that we are lonely and helpless in this world. This fear is normal because we learn from our experience and perceptions that we are limited in many ways and against the forces of Nature we cannot prevail for long. Fear also arises, if you are a religious person, from the idea of sin and its consequences. Our actions are rooted in our desires and our desires lead to attachment and the continu-ation of our existence in the cycle of births and deaths. All these produce fear and that fear is our constant experience. This fear disappears only when we realize our eternal Nature and experience oneness with Brahman. KR Where it is said making others happy on earth? That is why I said there are 4 or 5 pretenders ; and since bad elements join so easily, Good people do not; so the sheep of the army are developed. KR IRS 9524 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopa2u%2BNdjVy79UxTo87ooiygA7zdSgK6NYRHz2Ly295UA%40mail.gmail.com.
