Taittirīyopaniṣat 02.15

तदप्येष श्लोको भवति। असद्वा इदमग्र आसीत्। ततो वै सदजायत। तदात्मानग्ग् स्वयमकुरुत। तस्मात् तत् सुकृतमुच्यत इति। यद्वै तत् सुकृतम्। रसो वै सः। रसग्ग् ह्येवायं लब्ध्वाऽऽनन्दीभवति। कोह्येवान्यात् कः प्राण्यात्। यदेष आकाश आनन्दो न स्यात्। एष ह्येवानन्दयाति ॥१५॥

Thus, this verse is also stated: "In the beginning, this was non-being (asat). From that, being (sat) was born. That Ātmān created itself by its own power. Therefore, it is called 'sukṛtam', i.e. well-made. What indeed is that well-made? It is 'rasa', i.e. delightful taste. Truly, he who attains that 'rasa', the delightful taste, becomes blissful. For who could breathe, who could live, if this space were not bliss? It is this that truly causes to rejoice."

Taittirīya Bhāshya 02.15

In the testimonial, the supreme teaching of the Chāndogas is: 'The one acts only after attaining happiness.' Nārāyaṇa is the unmanifest, i.e non-being (asat) form the Lord. In the being form (sat), Lord manifests into Vāsudeva form. This world is well-made, hence it is called 'sukṛtam'. The radiant Lord is indeed bliss; only with bliss Janardana engages in worldly activities that are dharmic. He is bliss, the 'rasa', i.e. delightful taste, arising from that. Upon attaining this delightful taste, the rasa, the liberated person should rejoice and not otherwise.

"अनासाद्यस्त्वसन्नामा पूर्वं नारायणाभिधः। स आसाद्यश्च सन्नामा वासुदेवोऽभवत् प्रभुः॥

"Previously, he who was not attained and was called 'non-existent', known as Nārāyaṇa, upon being attained and called 'existent', became Vāsudeva, the Lord.

स वासुदेवः स्वात्मानं चक्रे सङ्कर्षणादिकम्। तस्मात् तत् सुकृतं नाम स आनन्दो रसस्ततः॥

Vāsudeva manifested himself as Saṅkarṣaṇa and others. Therefore, that is called 'sukṛtam', the well-done; he is bliss, the 'rasa', i.e. delightful taste, arising from that.

आनन्दमेनं सम्प्राप्य मुक्तो मोदेन्न चान्यथा। आदीप्तस्त्वेष भगवान् यद्यानन्दो भवेन्न च॥

Upon attaining this bliss, the liberated person should rejoice and not otherwise. The radiant Lord is indeed bliss; he would not be otherwise.

सामान्यचेष्टा धर्म्याश्च कस्य स्युस्तमृते प्रभुम्। सुखं लब्ध्वा हि कुरुते लोकचेष्टां जनार्दनः॥

Except for the Lord, who else can have common and dharmic actions? It is only after attaining happiness that Janardana engages in worldly activities.

अल्पात् सुखादल्पकर्मा पूर्णानन्दादि्ध सर्वकृत्। न ह्यार्ताः कर्म कुर्वन्ति मुग्धाश्चैव विशेषतः॥

One who acts little for small happiness, but from complete bliss is the doer of all. Not indeed do the afflicted perform action, nor do especially the deluded.

तस्माद् यादृक् सुखं तादृक् कर्म पूर्णसुखत्वतः। सर्वकृत्त्वात् परो विष्णुः आह तस्मात् सनातनी॥

From that state of complete happiness, of what kind is happiness, such is the action. Because of having accomplished everything, the supreme Lord Viṣṇu said, therefore (she is) the eternal one.

सुखं लब्ध्वा करोतीति च्छन्दोगानां श्रुतिः परा। अलब्ध्वा तु सुखं नैव करोतीत्यपि सादरम्॥

The supreme teaching of the Chāndogas is: 'One acts only after attaining happiness.' Conversely, 'if happiness is not attained, one does not act' — this too is taught with respect.

तत्पूर्णानन्ददेवेन कारितः प्राणिति स्फुटम्। सर्वलोकः स एवैक आनन्दयति चाखिलम्॥

That which is caused by the God of complete bliss breathes clearly; he alone causes all the worlds and everything to rejoice."