Taittirīyopaniṣat 02.18-26

te ye śataṃ manuṣyagandharvāṇām ānandāḥ। sa eko devagandharvāṇām ānandaḥ। śrotriyasya ca akāmahatasya ॥18॥

The joy of one divine gandharva equals a hundred joys of human gandharvas. That knower of Vedas who is not overcome by desire.

te ye śataṃ devagandharvāṇām ānandāḥ। sa ekaḥ pitṝṇāṃ ciralokalokānām ānandaḥ। śrotriyasya cākāma-hatasya ॥19॥

The bliss that is a hundredfold of the divine Gandharvas is but one bliss of the Pitṛs, the dwellers in the long-lasting worlds. That knower of Vedas who is not overcome by desire.

te ye śataṃ pitṝṇāṃ ciralokalokānāmānandāḥ। sa eka ājānajānāṃ devānāmānandaḥ। śrotriyasya cākāmahatasya ॥20॥

The hundredfold joys of the ancestors in the long-lived worlds are but one joy of those gods, born in the beginning. That knower of Vedas who is not overcome by desire.

te ye śatam ājānajānāṃ devānām ānandāḥ। sa ekaḥ karmadevanām ānandaḥ। ye karmaṇā devān apiyanti। śrotriyasya ca akāmahatasya ॥21॥

The hundredfold joys of those gods born in the beginning are surpassed by the single joy of the gods who act, those who approach the gods by action. That knower of Vedas who is not overcome by desire.

te ye śataṃ karmadevanāṃ devānāmānandāḥ। sa eko devānāmānandaḥ। śrotriyasya cākāma-hatasya ॥22॥

The bliss that is a hundredfold of the karma-devas is but one bliss of the devas. That knower of Vedas who is not overcome by desire.

te ye śataṃ devānām ānandāḥ। sa eka indrasya ānandaḥ। śrotriyasya ca akāmahatasya ॥23॥

The hundredfold joys of the gods — such is one joy of Indra. That knower of Vedas who is not overcome by desire.

te ye śatam indrasya ānandāḥ। sa ekaḥ bṛhaspateḥ ānandaḥ। śrotriyasya ca akāmahatasya ॥24॥

The hundredfold bliss of Indra is as one bliss of Bṛhaspati. That knower of Vedas who is not overcome by desire.

te ye śataṃ bṛhaspater ānandāḥ। sa ekaḥ prajāpater ānandaḥ। śrotriyasya cākāma-hatasya ॥25॥

The hundredfold bliss of Bṛhaspati is but one measure of the bliss of Prajāpati. That knower of Vedas who is not overcome by desire.

te ye śataṃ prajāpater ānandāḥ। sa eko brahmaṇa ānandaḥ। śrotriyasya cākāma-hatasya ॥26॥

The hundredfold bliss of Prajāpati is but one bliss of Brahman. That knower of Vedas who is not overcome by desire.

Taittirīya Bhāshya 02.18-26

Testimonial continues to elaborate on the hundredfold superiority and variance in the bliss at each category of beings, as stated in the Upanishad. Here, hundred is a symbol to represent multi-fold, and could mean thousand or infinite as well. Similar to bliss, the same principle applies to knowledge, devotion to Lord Viṣṇu, and superior strength as well. On similar lines, from Brahmā down to men, the latter are mere reflections of the former. Here, reflection is used to mean an aspect of the essence.

"tebhyaḥ śataguṇānandā devapreṣyāstu mukhyataḥ। ye te hi devagandharvā muktebhyastebhya eva ca॥

"Those sent by the gods, who possess hundredfold joy, are primarily to be considered. Indeed, those are the divine Gandharvas, who are even superior to liberated humans.

śatādhikā hi pitarastebhya ājānadevatāḥ। anākhyātā devatāstu jātā devakule ca yāḥ॥

More than a hundred indeed are the ancestors than them, deities from birth. Unmentioned deities, who are born into the family of gods.

ājānadevatā stā hi tābhyo'gryāḥ karmadevatāḥ। balyādyā antarāprāptadevatāḥ karmadevatāḥ॥

The action-deities are superior to the ancestor deities. Those deities who are reached through offerings and those encountered in between are action-deities.

tābhyaś ca tāttvikā devāḥ sṛṣṭyādau devatāṃ gatāḥ। tebhyo dakṣaś cendranāmā sa hīnduṃ rārayat purā॥

At the beginning of creation, the essential gods attained divinity. From them, Dakṣa and Indra (so named); he indeed gave the moon in ancient times.

tasmāt bṛhaspatir nāma mahendratvāt purandaraḥ। tasmāt prajāpatiḥ mukto rudraḥ prajanan-eśitā॥

Therefore, Bṛhaspati is called Purandara because of his status as Mahendra. Thus, Prajāpati is freed, and Rudra becomes the lord of procreation.

tasmād brahmā śataguṇo mukta ityeṣa niścayaḥ। yathā''nande tathā jñāne viṣṇubhaktau balādhike॥

Therefore, it is decided that Brahmā attains liberation a hundredfold. Similar to bliss, the same principle applies to knowledge, devotion to Viṣṇu, and superior strength as well.

sarvair guṇaiḥ śataguṇāḥ krameṇoktena te'khilāḥ। athavā sahasraguṇitā anantaguṇitās tathā॥

All those endowed with all qualities are said to be hundredfold in order; or, they are multiplied a thousand times, or even infinitely.

parimāṇe śataguṇe'pyānandasphuṭatāvaśāt। yathā dīpāt śataguṇā'pyagnijvālā na dīpavat॥ sphuṭībhaved yathaivāgnirbahulo'pi na sūryavat। yathaiva sūryād dviguṇaścandro naiva sphuṭībhavet॥ uttareṣāmuttareṣāṃ guṇā evamatisphuṭāḥ। pratibimbā yataḥ pūrve brahmāntānāṃ narādayaḥ॥ ato'spaṣṭasvarūpāste sphuṭarūpāstathottarāḥ॥"

As the measure is increased a hundredfold, the intensity of bliss is not the same — just as a hundredfold flame from a lamp is not the same as the lamp; similarly, abundant fire is not as intense as the sun; similarly, even if the moon is twice as bright as the sun, it does not become as intense. Thus, the qualities of the latter are very intense. From Brahmā down to men, the latter are mere reflections of the former. Therefore, the earlier ones are indistinct (less intense) in nature, while the later ones are of a clear (very intense) nature."