Taittirīyopaniṣat 02.15

tad apy eṣa śloko bhavati। asad vā idam agra āsīt। tato vai sad ajāyata। tad ātmānam svayam akuruta। tasmāt tat sukṛtam ucyata iti। yad vai tat sukṛtam। rasaḥ vai saḥ। rasaṃ hi eva ayaṃ labdhvā ānandī bhavati। ko hi eva anyāt kaḥ prāṇyāt। yad eṣa ākāśa ānando na syāt। eṣa hi eva ānandāyāti॥15॥

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.

"anāsādyas tvasannāmā pūrvaṃ nārāyaṇābhidhaḥ। sa āsādyas ca sannāmā vāsudevo 'bhavat prabhuḥ॥

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

sa vāsudevaḥ svātmānaṃ cakre saṅkarṣaṇādikam। tasmāt tat sukṛtaṃ nāma sa ānando rasastataḥ॥

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.

ānandam enaṃ samprāpya mukto modenna cānyathā। ādīptas tveṣa bhagavān yady ānando bhaven na ca॥

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

sāmānyaceṣṭā dharmyāś ca kasya syus tam ṛte prabhum। sukhaṃ labdhvā hi kurute lokaceṣṭāṃ janārdanaḥ॥

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

alpāt sukhād alpakarmā pūrṇānandāddhi sarvakṛt। na hyārtāḥ karma kurvanti mugdhāś caiva viśeṣataḥ॥

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.

tasmād yādṛk sukhaṃ tādṛk karma pūrṇasukhattvataḥ। sarvakṛttvāt paro viṣṇuḥ āha tasmāt sanātanī॥

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.

sukhaṃ labdhvā karotīti cchandogānāṃ śrutiḥ parā। alabdhvā tu sukhaṃ naiva karotītyapi sādarām॥

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.

tatpūrṇānandadevena kāritaḥ prāṇiti sphuṭam। sarvalokaḥ sa evaika ānandayati cākhilam॥

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