Why do You feel Pain or Pleasure?
Have you ever wondered, why you feel pain, why you feel pleasure; why you don’t want to feel pain, and why you want to feel pleasure?
Does this surprise to you when the same thing/incident makes someone happy and someone sad?
Do you ever think why pain or pleasure arise, happiness and sadness arise?
When you experience pain or pleasure, you know how you feel, right? You are very aware about physical and mental effect when you feel happiness or sadness, right? However, have you even contemplated on what actually cause you to feel pain or pleasure, and experience happiness or sadness? You might say you feel pain when you are physically or mentally hurt, you experience happiness when something good happens in your life. But do you know why you associated good experience with happiness and being hurt with pain?
The Buddhism explains this well.
How to Get Away From Pain and Experience Pleasure Always?
The Buddhist Philosophy of Cause and Effect
In this world, nothing exists without being caused. Human beings perceive and access the world through the fundamental phenomena of cause and effect. Since there is an effect of pain and pleasure, there is also a cause of pain and pleasure; since you can see the effect of happiness and sadness, you must also realize that there is a cause of happiness and sadness.
Why Things Exist: The True Reason of Existence
The Buddha and the Bodhisattva have nicely explained this. According to the Buddhist philosophy of cause and effect, things – celestial as well as earthly, animate as well as inanimate – exist because of cause. The Buddhist philosophy states that things are caused in four ways:
It would be caused by itself.
It could be caused by something else.
It could be caused by both
It could be caused by nothing at all.
Once a thing is caused by one of the aforementioned reasons, it is bound to create an effect. Effect is the result of cause. The cause and effect are qualitative as well as quantitative distinct phenomena. They have their own inherent attributes, and they do not require one and another.
Why there is effect?
A seed will one day grow into a tree. However, the existence of the seed is without the need for the future tree. Similarly, the tree will exist without any need for the seed to be still around. The existence of the tree is distinct from the existence of the seed, and vice versa. Seed and are two different realities.
In this example of seed and tree, the seed is the cause, and the causal fields such as water, light, warmth etc. bring the effect that is the tree. As long as there is seed (cause), there is bound to be effect (tree). A seed will cause a tree, however, both of these are different realities.
The union of your father and mother causes you to exist. But the union is not you, the effect (you) is very different for the cause (union). Life causes death (effect), but life and death are two distinct phenomena.
The Cause and Effect
The effect is the outcome of cause. However, cause and effect are fundamentally the same thing, or that they are different, or that they are related as part and whole. The cause can be regarded as preceding the effect, as following it, or as being simultaneous with it. You feel pain or pleasure, there is a cause of pain or pleasure, there is an effect of pain or pleasure.
The Buddha and the Bodhisattva explained cause and effect to illustrate the cycle of birth and rebirth and answer questions such as why are we here, what do we do, where do we go?
How to be Awakened and Experience Awareness: Awakening and Awareness According To The Buddha
Hinduism as well as Buddhism, both emphasize in the Awakening. What is Awakening exactly?
What is Awakening?
Awakening means becoming aware about the true nature of the self and understanding the nature of the world. Awakening can happen at any moment; it can happen now, or not even in two years. The moment when you understand the ephemeral nature of the world, the moment you become aware about the illusory nature of the world, suddenly you are awake.
Siddhartha left his home when he was 29 years old. At the age of 40, Siddhartha became the Buddha. He meditated for 11 years, he tried various techniques, he even indoctrinated into Jainism. However, he became awake in the evening when a poor village woman named Sujata fed him rice pudding. Awakening came to Siddhartha suddenly. When Siddhartha was awake, he understood the transient nature of the world, he understood about the sorrow that the self has to go through.
Awakening does not happen automatically, you need to work on it. The Buddha worked on it. There are various causes that can awaken a person, for example: his/her faith in goodness, optimism, hope, finding meaning in life etc.
You can hold on life if you have a meaning in life. You can hold on life if you have hope in life. Having meaning means having purpose in life. Having hope means you are positive about your life.
Finding joy is the ultimate aim of human life. Whatever we do, we do it to find pleasure and happiness. We study in a hope that we will find a good job some day and become happy. We fall in relationship because we expect some day we will live happily ever after.
Happiness is a state of mind. You can be happy even if you don’t have anything, and you remain unhappy even if you have everything you desire. You must be happy with what you have in life, not with the things you desire. Happiness is a feeling, an emotion. Sometimes it can also be a transient thing because what made you happy in the past could now make you unhappy.
Live in present is one of my favorite one-liners from the Buddha. Since we cannot go back to the past or move forward to the future, the only way we can live a life is by living in present. Living in present means becoming aware of your living, that the moment you are living is transient.
The Buddha has clearly defined what exactly is a man, or a woman for that matter. In Buddhist treaties human beings are defined as the sum of mind and matter, where mind stands for consciousness and the matter implies the physical body. Hindu belief system sees human body little differently. According to Hindu treaties, human body is physical body, soul, and the consciousness. Interestingly, both of these belief systems emphasize that human beings are not just physical body, they are beyond that physicality.
Past is history, however, we cannot simply ignore the past. We are the byproducts of the past. We are here because of the past. Thus, you cannot run away from out past. We need to analyze our past so that we can move forward in future. You have to analyze Past is gone, it will never come back, future is far away, you will never reach future, you live in the present your past does not mean, you will have to live in the past. You must let go your past.
The Buddhist Philosophy of Awareness
This cycle of birth and rebirth takes place in Samsara. Samsara is a Sanskrit word used in Hinduism and Buddhism in order to define the world where life exists. Samsara is this physical world where human beings, animals, birds and plants exist; Samsara is the place where the chain of event like birth, living and death occur. Hinduism and Buddhism go little forward and say in the Samsara human beings take birth, they live for certain number of years, they die, and then they are reborn again. This chain of birth and rebirth will continue until the person is in the state of awareness.
Buddhism associates ignorant people, those who do not try to become aware, with animals instincts. All of us are animals until we try to raise from our animal nature by becoming aware.
How to become aware? When you have knowledge and wisdom, you become aware, your sense of awareness increases. When you are aware, you know the reason of creation and destruction, you know the motive behind life and death, you know why you are here, where you come from, where you go.
Becoming aware is the result of understanding the true nature of the world. You will understand night as the night and the day as the day, you will understand everything for what it is and not why your senses tell you. Awareness will dissolve your dissatisfaction and frustrations. When you are aware your wants and wishes will dissipate. You will live a contented life, happy life. The Buddha describes this state as Maha Sukha, the ultimate happiness.
Why Do You Feel Pain? Understanding Through the Six Deadly Vices in Hinduism
Pain—whether emotional, mental, or spiritual—is a universal human experience. But Hindu philosophy teaches that pain does not arise from the external world alone. It emerges from within us, through a disharmony between our desires, actions, and inner nature. One powerful framework for understanding this is the Shadripu, or the six deadly vices in Hinduism. These internal enemies—Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (pride), and Matsarya (jealousy)—are seen as root causes of human suffering.
1. Kama (Lust or Excessive Desire)
Desire is not inherently evil, but uncontrolled desire causes restlessness and pain. In the Bhagavad Gita (3.37), Lord Krishna says:
“It is desire and anger, born of the mode of passion, that are the all-devouring sinful enemies in this world.”
When we want something obsessively—a person, a status, or material possession—we set ourselves up for suffering. The moment desire is unfulfilled, we feel empty or anxious. Even when fulfilled, the satisfaction is short-lived, leading to more craving. Thus, lust blinds us to the present and robs us of peace.
2. Krodha (Anger)
Anger arises when our desires or ego are challenged. It burns our inner peace and causes pain to both ourselves and others. In Hindu epics like the Ramayana, Ravana’s downfall was not just his desire but also his uncontrollable rage. Anger clouds judgment, breaks relationships, and fuels a cycle of revenge and guilt. Spiritually, it blocks the heart from compassion and clarity, leading to suffering.
3. Lobha (Greed)
Greed is an insatiable hunger for more—wealth, attention, power. It stems from the illusion that accumulation will bring lasting happiness. However, the more one takes, the more insecure one feels. The Bhagavad Gita teaches that a person free from attachment and content with whatever comes naturally is truly at peace (Gita 2.47). Greed makes us competitive, suspicious, and ultimately dissatisfied with life.
4. Moha (Delusion or Attachment)
Moha refers to attachment to illusion or mistaking the temporary for the eternal. It is the ignorance of our true nature, causing us to cling to things—people, roles, possessions—as if they define us. This leads to inevitable pain when those things change or disappear. Hindu scriptures constantly remind us of maya, the illusory nature of the world. Only through wisdom can we see things as they are and let go of false attachments.
5. Mada (Pride or Ego)
Pride arises when we over-identify with achievements, beauty, intellect, or power. While self-respect is healthy, pride creates division. It blinds us to our flaws and makes us feel superior, leading to isolation. In the Mahabharata, Duryodhana’s pride made him deaf to reason and brought about a war. Ego separates us from humility and prevents spiritual growth, keeping us trapped in pain.
6. Matsarya (Jealousy or Envy)
Jealousy poisons the heart. Instead of finding joy in others’ success, we compare and resent. This vice robs us of gratitude and generates a sense of lack. Hindu saints taught that true happiness arises from contentment (santosha) and loving-kindness. Envy keeps us emotionally agitated and distant from inner peace.
Pain, according to Hindu wisdom, is not just a result of life’s hardships, but the outcome of being ruled by the six inner enemies. The path to freedom lies not in changing the world, but in mastering the self. Through self-inquiry, discipline (tapas), and devotion, one can purify the mind and transcend these vices. As Lord Krishna says in the Gita, “One who conquers himself is the greatest victor.”
Why Do We Feel Pleasure? Understanding through Mastery of the Six Deadly Vices in Hinduism
Pleasure is one of life’s most powerful experiences—it motivates our actions, gives meaning to relationships, and adds richness to our existence. But in Hindu philosophy, true pleasure is not just a sensory or emotional high; it is the result of inner balance and spiritual maturity. The six deadly vices—Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (pride), and Matsarya (jealousy)—when mastered, do not block joy, but allow one to experience deeper, lasting pleasure rooted in clarity, contentment, and self-realization.
1. Transcending Kama: From Craving to Sacred Joy
Desire (Kama) is often seen as the pursuit of pleasure, but uncontrolled lust leads to restlessness. However, when Kama is channeled consciously, it can be refined into appreciation for beauty, art, and love. The Bhagavad Gita (7.11) says, “I am desire which is not opposed to dharma.” This means righteous desire, free from obsession, brings joy. For example, a musician who loves their art finds true pleasure not in fame, but in the act of creation itself. Such pleasure is enduring because it is not dependent on external results.
2. Transforming Krodha: From Anger to Inner Strength
Anger (Krodha) distorts joy, but when we learn to transform it into assertive action and self-discipline, it creates inner power. Handling anger with awareness leads to self-respect and calm. Instead of reacting, one responds. For instance, a parent who channels frustration into patient teaching finds joy in guiding their children. Pleasure comes from the inner strength to remain calm in conflict.
3. Conquering Lobha: Finding Joy in Contentment
Greed (Lobha) says, “More is better,” but no amount of acquisition satisfies the soul. Hindu texts speak of santosha (contentment) as a gateway to happiness. When one limits desire and learns to enjoy what one has, life becomes richer. As the Manusmriti says, “There is no happiness for the one who is not content.” A person who values simplicity and lives within means feels a quiet, lasting joy that wealth alone cannot offer.
4. Dissolving Moha: From Illusion to Clarity
Delusion (Moha) leads us to chase fleeting pleasures and believe that the impermanent can offer permanence. When one sees through this illusion—understanding the nature of change and detachment—pleasure becomes deeper. Joy arises from living in the present, with clarity. The Upanishads speak of viveka (discernment) as the root of wisdom. A mind free from illusion enjoys life without clinging, and that creates lightness and peace.
5. Humbling Mada: From Ego to Joyful Humility
Pride (Mada) disconnects us from others. It demands superiority, which isolates. But when pride is replaced with humility, joy flows from connectedness. The true pleasure of sharing, learning, and growing with others becomes possible. As Lord Krishna says in the Gita (13.8): “Humility, absence of pride… these are knowledge.” The ego-free person enjoys both success and failure with balance.
6. Letting Go of Matsarya: Celebrating Others’ Joy
Envy (Matsarya) blocks pleasure by turning attention outward with comparison. But letting go of jealousy allows us to celebrate others’ success and feel joy in connection. A generous heart feels more happiness, not less. A student who admires a peer’s achievement instead of resenting it grows in friendship and motivation.
The Pleasure of Inner Mastery
True pleasure, according to Hinduism, is not about escaping the six vices—it is about mastering them. When lust becomes love, anger becomes strength, greed becomes contentment, delusion becomes clarity, pride becomes humility, and envy becomes inspiration, one lives with deep, peaceful joy. This pleasure is not temporary, but spiritual—a reflection of the soul’s natural bliss (Ananda). As the Taittiriya Upanishad says, “From joy we are born, in joy we live, and unto joy we return.”