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॥
Then, this verse is also stated: In the beginning, this was non-being. From that, being was born. That self created itself by its own power. Therefore, it is called well-made. What indeed is that well-made? It is essence. Truly, he who attains essence becomes blissful. For who could breathe, who could live, if this space were not bliss? It is this that truly brings bliss.
Taittirīya Bhāshya 02.15
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 the well-done; he is bliss, the very essence 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. If the radiant Lord were 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 righteous 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 due to small happiness, but from complete bliss is the doer of all. The afflicted do not act, nor do the deluded, especially.
tasmād yādṛk sukhaṃ tādṛk karma pūrṇasukhattvataḥ। sarvakṛttvāt paro viṣṇuḥ āha tasmāt sanātanī॥
Therefore, as is the happiness, so is the action, due to complete happiness. Because of having accomplished everything, the supreme 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.
