(5) With mind unattached to external contacts he finds happiness in Atma and with mind united with Brahman (Atma) in meditation, he enjoys imperishable happiness.

(18) The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

(5) The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant.

(16) The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.

(3) But he who rejoices, who is contented, who finds happiness in Atma only, has no work to perform.

(374) As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvâna).

(118) If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.

(18) O Arjuna! and now hear from Me the three-fold pleasure in which man finds delight by habit, and attains to the end of pain.

(14) Anyone who will look into the matter will see that happiness is necessarily linked with the knowledge of God. Each faculty of ours delights in that for which it was created: lust delights in accomplishing desire, anger in taking vengeance, the eye in seeing beautiful objects, and the ear in hearing harmonious sounds. The highest function of the soul of man is the perception of truth; in this accordingly it finds its special delight. Even in trifling matters, such as learning chess, this holds good, and the higher the subject matter of the knowledge obtained the greater the delight. A man would be pleased at being admitted into the confidence of a prime minister, but how much more if the king makes an intimate of him and discloses state secrets to him!

(331) If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.

(81) Let thy heart be strong, For the good shall announce righteousness to the good; The righteous with the righteous shall rejoice, And shall offer congratulation to one another.

(38) What manner of joy this must be, let every soul consider: I, in my corrupted nature, cannot apprehend it, much less can I write it.

(24) Others who have accumulated merit, and devoted themselves sincerely to religion, will experience various delightful pleasures and happiness and ease in full measure. But that class of neutral beings who have neither earned merit nor created bad karma will experience neither pleasure nor pain, but a sort of colourless stupidity of indifference. O nobly-born, whatever cometh in that manner — whatever delightful pleasures thou mayst experience — be not attracted by them; dote not [on them]: think, 'May the Guru and the Trinity be worshipped [with these merit-given delights]'. Abandon all dotings and hankerings.

(365) Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

(1) O Krishna! I do not desire victory or kingdom or pleasures. Of what avail are these kingdom, enjoyment, or even life itself to us.

(2) O Arjuna! The unwise utter flowery speech, taking pleasure in the laudatory words of the Vedas, and say that there is nothing else but pleasures and enjoyments either here or in Heaven. They are full of desire, with heaven as their highest goal, leading to new births as the effect of their own Karma, and they engage themselves in a multiplicity of specific works for the purpose of acquiring enjoyments and prosperity. The mind of such men who are drawn away by attachment to pleasure and wealth, cannot be concentrated to remain fixed in the ecstasy of divine contemplation.

(27) Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.

(5) He who is able to endure the impulse of desire and anger even in this world before the fall of the body, is the harmonised, and he is the happy man.

(21) He who supposes that it is possible to enjoy the love of God is far gone in error, for the very essence of the future life is to arrive at God as at an object of desire long aimed at and attained through countless obstacles. This enjoyment of God is happiness. But if he had no delight in God before, he will not delight in Him then, and if his joy in God was but slight before it will be but slight then. In brief, our future happiness will be in strict proportion to the degree in which we have loved God here.

(2) and so I know not whether theirs is veritable goodness or not. If the former, it does not enable them to enjoy life; if the latter, it at any rate enables them to cause others to enjoy theirs. It has been said, "If your loyal counsels are not attended to, depart quietly without resistance." Thus, when Tzŭ Hsü resisted, his physical frame perished; yet had he not resisted, he would not have made his name. Is there then really such a thing as this goodness, or not? As to what the world does and the way in which people are happy now, I know not whether such happiness be real happiness or not. The happiness of ordinary persons seems to me to consist in slavishly following the majority, as if they could not help it. Yet they all say they are happy. But I cannot say that this is happiness or that it is not happiness. Is there then, after all, such a thing as happiness? I make true pleasure to consist in inaction, which the world regards as great pain. Thus it has been said, "Perfect happiness is the absence of happiness; perfect renown is the absence of renown." Now in this sublunary world of ours it is impossible to assign positive and negative absolutely. Nevertheless, in inaction they can be so assigned. Perfect happiness and preservation of life are to be sought for only in inaction.