Abstract
Sorrow, a universal human experience, transcends cultural, temporal, and philosophical boundaries, serving as a catalyst for profound introspection and growth. Eastern and Western traditions have approached the phenomenon of sorrow through distinct but intersecting lenses, each offering valuable insights into its transformative potential. While Eastern philosophies view sorrow as an opportunity for liberation through self-awareness and transcendence, Western existentialism sees it as an integral aspect of the human condition, urging individuals to create meaning in the face of despair. In Vedanta, sorrow is framed as the result of avidya (ignorance), a fundamental misunderstanding of one’s true nature. The teachings of Swami Vivekananda emphasize that sorrow arises from identification with the transient self, which leads to attachment, fear, and suffering. Liberation, or moksha, is achieved by recognizing one’s unity with the infinite Brahman, transcending the illusions of the material world. Similarly, Dzogchen Buddhism, a school of Tibetan thought, regards sorrow not as an affliction but as an expression of ignorance about the nature of mind. Through mindfulness, meditation, and direct experiential insight, Dzogchen practitioners aim to realize the inherent purity and boundlessness of awareness, dissolving sorrow into a state of equanimity and joy. In contrast, Western existentialism delves into sorrow as an inevitable byproduct of human existence. Thinkers like Martin Heidegger and Jean-Paul Sartre argue that sorrow emerges from the realization of life’s impermanence and the anxiety of freedom and responsibility. For Heidegger, confronting sorrow involves embracing life’s finitude and developing an authentic relationship with being, a process he calls being-toward-death. Meanwhile, Alan Watts, influenced by both Eastern and Western thought, bridges these traditions by proposing that sorrow arises from the illusion of separateness. In his synthesis, Watts encourages acceptance of life’s ebb and flow, inviting individuals to embrace sorrow as an essential part of the human journey. Ultimately, both traditions converge in their acknowledgment of sorrow as a profound teacher. While Western existentialism emphasizes personal responsibility and meaning-making, Eastern philosophies guide individuals toward self-realization and liberation. Together, they offer a holistic understanding of sorrow, positioning it not as an insurmountable burden but as a gateway to wisdom, inner peace, and transcendence. By integrating these perspectives, individuals can navigate life’s challenges with clarity and purpose, finding fulfillment in the transformative power of sorrow. In this synthesis lies timeless guidance for addressing the complexities of existence and pursuing a life of enduring harmony and peace.
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Published in
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International Journal of Philosophy (Volume 13, Issue 1)
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DOI
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10.11648/j.ijp.20251301.15
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Page(s)
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47-51 |
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Creative Commons
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This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.
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Copyright
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Copyright © The Author(s), 2025. Published by Science Publishing Group
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Keywords
Dukkha, Vedanta, Dzogchen Buddhism, Existentialism, Atyantika Dukkha Nivritti, Maya, Mindfulness, Swami Vivekananda, Martin Heidegger, Alan Watts
1. Introduction
Sorrow, or dukkha, lies at the heart of human existence, challenging every individual regardless of time, culture, or belief. While sorrow is universal, its interpretations and solutions vary widely across philosophical and religious traditions. This exploration of dukkha aims to unravel its complexities, weaving insights from Buddhism, Vedanta, ancient Greek and Roman philosophy, and modern thinkers like Schopenhauer and Alan Watts.
At its core, dukkha encompasses more than suffering. In Sanskrit and Pali, it implies dissatisfaction, unease, and the pervasive sense that something is not quite right. It is this existential dissatisfaction that the Buddha sought to address. Yet, this quest for liberation from sorrow has parallels in Western thought, from the Stoics to Schopenhauer, demonstrating a shared human endeavor to understand and transcend suffering.
2. Buddha’s Profound Answer to Sorrow
2.1. Buddhism and the Nature of Dukkha
The Buddha's enlightenment began with a simple yet profound observation: life is marked by dukkha. He categorized this suffering into three forms:
Ordinary suffering (dukkha-dukkha): The physical and emotional pains of life, such as illness and loss.
Suffering due to change (viparinama-dukkha): The dissatisfaction arising from impermanence.
All-pervasive suffering (sankhara-dukkha): The deep existential angst stemming from the misidentification with the self.
In the Four Noble Truths, the Buddha provided not just a diagnosis but a remedy. The Eightfold Path offers practical steps to overcome dukkha by cultivating ethical conduct, mental discipline, and wisdom.
Thich Nhat Hanh, a modern Buddhist teacher, emphasized that understanding
dukkha is the first step to transformation. He wrote, “To take care of suffering, you have to embrace it. You don’t just suppress or deny it”
| [4] | Nhat Hanh, Thich. The Heart of the Buddha's Teaching. Parallax Press, 1998. |
[4]
. This compassionate approach highlights the importance of facing sorrow rather than escaping it.
2.2. The Eight Types of Dukkha According to Tsongkhapa
In Tibetan Buddhism, Tsongkhapa, a prominent scholar of the Gelug school, outlines eight specific types of suffering that offer a nuanced view of how suffering manifests in life. These types include:
1. Suffering of birth: The pain and vulnerability inherent in the entry into life. Albert Camus, in his existential philosophy, reflects on the absurdity of life’s beginning, questioning whether existence itself is a burden one must learn to endure
| [1] | Camus, Albert. The Myth of Sisyphus. Vintage International, 1991. |
[1]
.
2. Suffering of old age: The decline of physical and mental faculties over time.
3. Suffering of disease: The physical and emotional distress brought on by illness.
4. Suffering of death: The existential fear and pain of separation at the end of life. Marcus Aurelius, in Meditations, reminds us that death is a natural process and that fearing it only amplifies suffering
| [3] | Marcus Aurelius. Meditations. Translated by Gregory Hays, Modern Library, 2002. |
[3]
.
5. Suffering of contact with the unpleasant: The distress caused by encountering people or situations we dislike.
6. Suffering of separation from the pleasant: The sorrow of being parted from loved ones or cherished things.
7. Suffering of desire: The internal dissatisfaction that arises from craving and unfulfilled longing. Laozi, in the Tao Te Ching, speaks of desire as the root of suffering, advocating for the acceptance of nature’s flow rather than clinging to transient wants
| [2] | Laozi. Tao Te Ching. Translated by Stephen Mitchell, Harper Perennial, 1988. |
[2]
.
8. Suffering from ignorance and attachment to the body-mind: Misidentifying the self with the body and mind, is a root cause of all other forms of suffering (Tsongkhapa, 2004).
The Bhagavad Gita also references these types of suffering in Chapter 13, where verses 8–12 discuss awareness of "birth, death, old age, and disease" as intrinsic to human life (janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu-darśanam).
This aligns closely with Tsongkhapa’s teachings, as both acknowledge that suffering permeates existence due to attachment to impermanent states and objects.
3. Vedantic Insights: The Illusion of Sorrow
3.1. Vedanta: Maya and Atyantika Dukkha Nivritti
In Vedanta, dukkha is intricately linked to maya—the illusory nature of the world. Swami Vivekananda eloquently described maya as the “veil that blinds us to the truth of our divine nature” [Complete Works of Swami Vivekananda]. According to Advaita Vedanta, sorrow arises when we misidentify with the body-mind complex rather than recognizing our true self, atman, as Brahman—the ultimate reality.
This perspective does not deny sorrow’s presence but recontextualizes it. Just as a mirage appears real until understood, so too does
dukkha lose its grip once the illusion is pierced. The
Bhagavad Gita echoes this wisdom, asserting that true freedom lies in detachment and self-realization: “He who is unperturbed in sorrow and desireless in pleasure...is fit for immortality”
| [5] | Schopenhauer, Arthur. The World as Will and Representation. Translated by E. F. J. Payne, Dover Publications, 1966. |
[5]
.
3.2. Swami Vivekananda’s Perspective on Dukkha
Swami Vivekananda provides further insight into the Buddhist concept of dukkha by drawing from Vedanta. According to him, “Things are dead in themselves, and then we breathe life into them,” highlighting how we imbue lifeless objects with meaning, value, and emotional significance. This process, termed Maya, is remarkably similar to the Buddhist understanding of dukkha: by projecting permanence and fulfillment onto transient things, we become ensnared in a cycle of desire, attachment, and eventual suffering (Smith, 1991).
This idea suggests that the pursuit of transient pleasures and attachments, or maya, leads to continual dissatisfaction, as the world cannot fulfill the expectations, we project onto it. For instance, we may relentlessly pursue wealth, status, or relationships in the hope of attaining lasting happiness. However, the fleeting nature of these pursuits often leaves us empty, constantly “running after” or “running away from” things we falsely believe will bring us contentment. Here, Vivekananda’s words serve as a reminder that suffering arises from our mental projections and attachments—maya itself.
Both Buddhist and Vedantic perspectives point to an inherent truth: liberation from suffering is attainable, but only through understanding the impermanent, interdependent nature of all phenomena. By loosening the grip of maya and realizing the illusory nature of attachment, one can transcend dukkha and live in harmony with reality. This enriched perspective provides a comprehensive view of suffering in both Buddhist and Vedantic frameworks, emphasizing how attachment to the self and transient phenomena lead to pervasive dukkha. Through understanding the interconnected nature of reality, both traditions suggest that liberation is achievable, revealing a path to profound peace.
4. Western Echoes of Sorrow: Stoicism and Inner Resilience
The Western philosophical tradition has its own profound engagement with sorrow. The Stoics, for instance, viewed suffering as an inevitable aspect of life but emphasized inner resilience. Marcus Aurelius advised, “If you are distressed by anything external, the pain is not due to the thing itself but your estimate of it”
| [6] | Swami Vivekananda. The Complete Works of Swami Vivekananda. Advaita Ashrama, 1989. |
[6]
. This aligns closely with Buddhist mindfulness practices, where one learns to observe pain without attachment.
Schopenhauer, deeply influenced by the
Upanishads, viewed life as a manifestation of the “will to live,” an unrelenting force that perpetuates suffering. In
The World as Will and Representation, he argued that renunciation of desire leads to peace. His admiration for the
Upanishads led him to declare, “They have been the solace of my life and will be the solace of my death”
| [7] | Watts, Alan. The Way of Zen. Pantheon Books, 1957. |
[7]
.
In contrast, Albert Camus saw life’s absurdity—its lack of inherent meaning—as both a source of despair and a call to defiance. In The Myth of Sisyphus, he wrote, “One must imagine Sisyphus happy,” suggesting that embracing the struggle itself can be a form of transcendence.
5. Wu Wei and the Taoist Perspective
Taoist philosophy, especially the concept of
wu wei (effortless action), offers a profound lens through which sorrow can be understood and transcended. At its core,
wu wei advocates for a life lived in harmony with the natural order, or the
Tao (the Way). Instead of striving or forcing outcomes,
wu wei invites individuals to align their actions with the inherent rhythms of existence. Laozi’s
Tao Te Ching beautifully encapsulates this principle, stating, “The Tao does nothing, yet leaves nothing undone”
| [8] | Kabat-Zinn, Jon. Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. Bantam Books, 1990. |
[8]
. This paradoxical wisdom suggests that effortlessness does not imply inaction but an intelligent and intuitive engagement with life.
Alan Watts, one of the most influential modern interpreters of Taoism, described
wu wei as a “state of intelligent spontaneity,” where one's actions are in tune with the environment rather than dictated by ego or external pressures
| [9] | Beck, Aaron T. Cognitive Therapy and the Emotional Disorders. Penguin Books, 1979. |
[
9]
. Watts argued that much of human sorrow stems from resisting the flow of life—an attempt to impose control where it is neither necessary nor possible. According to Watts, “The more we try to control the world, the more it resists, and the more we create the very suffering we seek to avoid”
| [10] | The Bhagavad Gita. Translated by Swami Sivananda, The Divine Life Society, 2000. |
[10]
.
This Taoist perspective resonates deeply with the Buddhist principle of
anatta (non-self) and non-attachment. Both traditions emphasize letting go of rigid expectations and personal desires that create friction with the impermanent nature of reality. The
Dhammapada reinforces this idea: “Just as a solid rock is not shaken by the wind, so the wise are not moved by praise or blame”
| [11] | Nietzsche, Friedrich. Thus Spoke Zarathustra: A Book for All and None. Translated by Walter Kaufmann, Modern Library, 1995. |
[11]
. In a similar vein, Taoism teaches that one must become like water—flexible, adaptive, and persistent, yet capable of shaping even the hardest surfaces over time.
Comparative philosophical insights further enrich this discussion. Arthur Schopenhauer, heavily influenced by Eastern thought, saw suffering as an inevitable consequence of human will—our incessant striving and clinging to desires. In The World as Will and Representation, Schopenhauer echoes the Taoist call for surrender, suggesting that peace can only be found when one ceases to impose their will on the world. Friedrich Nietzsche, while critical of passive resignation, admired the concept of amor fati (love of fate), which aligns with the Taoist embrace of life’s unpredictability and flow.
Analogies can help illuminate this philosophy in everyday life. Imagine a swimmer navigating a river. Struggling against the current leads to exhaustion and potential harm, while moving with the current allows the swimmer to conserve energy and reach their destination effortlessly. This is the essence of wu wei—a mindful surrender that enables one to work with the forces of nature rather than against them. Similarly, consider a musician improvising during a performance. Instead of rigidly adhering to a predetermined score, the musician flows with the moment, creating harmony through intuitive responsiveness.
Thich Nhat Hanh, a renowned Buddhist monk, brings a complementary perspective to wu wei. He often spoke of “letting go” as the ultimate act of courage and freedom. In his book The Heart of the Buddha’s Teaching, he writes, “Letting go gives us freedom, and freedom is the only condition for happiness. If, in our heart, we still cling to anything—anger, anxiety, or possessions—we cannot be free.” This aligns seamlessly with wu wei, which invites us to loosen our grip on rigid notions of control and find joy in flowing with life’s uncertainties.
Modern psychology also supports this philosophy, particularly in mindfulness practices that advocate for acceptance and presence. Jon Kabat-Zinn, a pioneer of mindfulness-based stress reduction (MBSR), echoes the principles of wu wei in his teachings. He writes in Wherever You Go, There You Are: “You can't stop the waves, but you can learn to surf.” This metaphor beautifully captures the Taoist approach to sorrow—not eradicating difficulties but finding grace and wisdom in navigating them.
The Taoist perspective, enriched by wu wei, offers timeless wisdom for modern challenges. In a world driven by constant striving and overachievement, this philosophy reminds us to trust the natural flow of life. By embracing impermanence and letting go of resistance, we not only find peace amidst sorrow but also unlock the potential for genuine creativity, harmony, and fulfillment.
6. The Universal Quest for Liberation
Across cultures and centuries, the human quest to understand and transcend sorrow remains a unifying thread. From the serene landscapes of ancient India to the bustling agora of Athens, and from the meditative stillness of Zen temples to the existential musings of modern thinkers, the pursuit of liberation from suffering has been an enduring preoccupation. At its core, this quest reveals a shared recognition of dukkha, or dissatisfaction, as an inherent challenge of existence.
The Buddha’s teachings in the Four Noble Truths illuminate dukkha as not only a pervasive reality but also a solvable one. By following the Eightfold Path, individuals can transform their relationship with suffering, finding liberation through mindfulness, ethical conduct, and wisdom. Similarly, Vedanta, particularly Advaita Vedanta, offers a compelling vision of liberation through the realization of Brahman, the ultimate reality. As Swami Vivekananda eloquently stated, “The goal of humanity is knowledge of the Self, and this knowledge alone can break the bonds of misery” [Complete Works 3: 120].
Stoic philosophy, developed in the marketplaces and courts of ancient Rome, emphasizes resilience in the face of adversity. Marcus Aurelius, in his
Meditations, counsels us to “love the hand that fate deals”
| [12] | Epictetus. The Enchiridion. Translated by George Long, Dover Publications, 2004. |
[12]
, urging acceptance of life’s trials as part of a greater cosmic order. Similarly, Epictetus teaches in
The Enchiridion that “it’s not what happens to you, but how you react to it that matters”
| [13] | Kabir, Hafiz, and Rumi. The Essential Rumi. Translated by Coleman Barks, HarperOne, 2004. |
[13]
. This Stoic approach finds resonance with the Taoist concept of
wu wei, where surrender to the natural flow of life alleviates resistance and, consequently, suffering.
These diverse traditions converge in their shared emphasis on perception as a gateway to liberation. Whether it is the Buddhist practice of mindfulness, the Vedantic inquiry into the self, or the Stoic discipline of reframing adversity, the goal is to shift one’s understanding of sorrow from an oppressive weight to a transformative experience. Alan Watts, reflecting on this universal quest, observes, “You don’t push the river; it flows by itself.” This echoes the Taoist understanding that liberation arises when we align with, rather than resist, the rhythm of life.
The universality of this pursuit reminds us that sorrow, though inevitable, need not define us. Instead, it offers an invitation to explore the deeper dimensions of existence. By embracing its lessons, we transform suffering into a catalyst for growth, wisdom, and ultimately, liberation.
7. A Comparative Synthesis
The philosophies of Buddhism, Vedanta, Stoicism, and existentialism converge in their nuanced acknowledgment of sorrow as an integral part of the human condition. While their methods differ—Buddhism’s detachment, Vedanta’s discernment, Stoicism’s acceptance, or existentialism’s defiance—they all point toward deeper truths about life’s impermanence and interconnectedness.
In Buddhism, the notion of
anicca (impermanence) underscores the transient nature of all phenomena, inviting practitioners to let go of clinging and aversion. Thich Nhat Hanh eloquently articulates this in
The Heart of the Buddha’s Teaching: “Thanks to impermanence, everything is possible”
| [4] | Nhat Hanh, Thich. The Heart of the Buddha's Teaching. Parallax Press, 1998. |
[4]
. This acceptance of change parallels Stoicism’s call for
amor fati (love of fate), a principle that Marcus Aurelius upheld as a means to live harmoniously with the unfolding of life.
Vedanta, with its focus on the unity of
Atman and
Brahman, encourages a dissolution of the ego’s boundaries to perceive the interconnectedness of all existence. In contrast, existentialism often highlights the absurdity of life, as seen in the works of Albert Camus, who posited that rebellion against this absurdity imbues life with meaning
| [14] | Heidegger, Martin. Being and Time. Translated by John Macquarrie and Edward Robinson, Harper & Row, 1962. |
[14]
. Yet, even Camus acknowledged that this rebellion is a form of acceptance—a refusal to deny life’s challenges.
In contemporary contexts, these ancient teachings find new relevance. Mindfulness practices derived from Buddhist traditions are now central to psychotherapy, offering tools to manage anxiety, depression, and trauma. Cognitive-behavioral therapy (CBT), for instance, mirrors Stoic practices by helping individuals reframe negative thought patterns. Similarly, Vedantic insights into the self are increasingly explored in philosophical counseling and mindfulness retreats.
Analogies abound to illustrate these teachings. Consider a sculptor chiseling a block of marble. Each strike may seem destructive, but it is only through the removal of excess stone that the form within emerges. Sorrow, in this sense, becomes the sculptor of the soul, revealing our inner resilience and potential for transcendence.
These philosophies, though ancient in origin, offer timeless wisdom for navigating the complexities of modern life. They invite us to view sorrow not as an enemy to be vanquished but as a teacher to be embraced. Through their synthesis, we uncover a roadmap to living with authenticity, courage, and compassion.
8. Conclusion
Sorrow, as explored through the lenses of Buddhism, Vedanta, Stoicism, and Western philosophy, emerges not as a mere burden but as an opportunity for profound growth. These traditions converge in their recognition of suffering as a gateway to liberation. The Buddha’s Eightfold Path, the Stoic discipline of perception, and Vedanta’s realization of the self as Brahman all point toward a deeper understanding of existence.
The teachings of ancient sages and modern thinkers converge in their wisdom, urging us to confront sorrow with courage and insight. As Marcus Aurelius reminds us, “The impediment to action advances action. What stands in the way becomes the way”
| [15] | Dalai Lama. The Art of Happiness: A Handbook for Living. Co-authored with Howard Cutler, Riverhead Books, 1998. |
[15]
. Similarly, the Vedantic mantra
Atyantika Dukkha Nivritti (cessation of ultimate sorrow) echoes the promise of transcendence.
Ultimately, the art of confronting sorrow is the art of living fully. These timeless philosophies illuminate the path forward, reminding us that beyond the pain lies the potential for peace, understanding, and joy. In the interplay of acceptance, insight, and resilience, we discover not only the antidote to sorrow but the essence of what it means to be human.
Abbreviations
Dukkha | Sorrow Illusion or Dissatisfaction |
Maya | Illusion; Philosophically: Neither Existent Nor Non-existent |
Wu Wei | Effortless Action |
Author Contributions
Apurba Roy is the sole author. The author read and approved the final manuscript.
Conflicts of Interest
The author declares no conflicts of interest.
References
| [1] |
Camus, Albert. The Myth of Sisyphus. Vintage International, 1991.
|
| [2] |
Laozi. Tao Te Ching. Translated by Stephen Mitchell, Harper Perennial, 1988.
|
| [3] |
Marcus Aurelius. Meditations. Translated by Gregory Hays, Modern Library, 2002.
|
| [4] |
Nhat Hanh, Thich. The Heart of the Buddha's Teaching. Parallax Press, 1998.
|
| [5] |
Schopenhauer, Arthur. The World as Will and Representation. Translated by E. F. J. Payne, Dover Publications, 1966.
|
| [6] |
Swami Vivekananda. The Complete Works of Swami Vivekananda. Advaita Ashrama, 1989.
|
| [7] |
Watts, Alan. The Way of Zen. Pantheon Books, 1957.
|
| [8] |
Kabat-Zinn, Jon. Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. Bantam Books, 1990.
|
| [9] |
Beck, Aaron T. Cognitive Therapy and the Emotional Disorders. Penguin Books, 1979.
|
| [10] |
The Bhagavad Gita. Translated by Swami Sivananda, The Divine Life Society, 2000.
|
| [11] |
Nietzsche, Friedrich. Thus Spoke Zarathustra: A Book for All and None. Translated by Walter Kaufmann, Modern Library, 1995.
|
| [12] |
Epictetus. The Enchiridion. Translated by George Long, Dover Publications, 2004.
|
| [13] |
Kabir, Hafiz, and Rumi. The Essential Rumi. Translated by Coleman Barks, HarperOne, 2004.
|
| [14] |
Heidegger, Martin. Being and Time. Translated by John Macquarrie and Edward Robinson, Harper & Row, 1962.
|
| [15] |
Dalai Lama. The Art of Happiness: A Handbook for Living. Co-authored with Howard Cutler, Riverhead Books, 1998.
|
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Roy, A. (2025). The Nature of Sorrow: A Philosophical Exploration of Dukkha. International Journal of Philosophy, 13(1), 47-51. https://doi.org/10.11648/j.ijp.20251301.15
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Roy, A. The Nature of Sorrow: A Philosophical Exploration of Dukkha. Int. J. Philos. 2025, 13(1), 47-51. doi: 10.11648/j.ijp.20251301.15
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Roy A. The Nature of Sorrow: A Philosophical Exploration of Dukkha. Int J Philos. 2025;13(1):47-51. doi: 10.11648/j.ijp.20251301.15
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@article{10.11648/j.ijp.20251301.15,
author = {Apurba Roy},
title = {The Nature of Sorrow: A Philosophical Exploration of Dukkha
},
journal = {International Journal of Philosophy},
volume = {13},
number = {1},
pages = {47-51},
doi = {10.11648/j.ijp.20251301.15},
url = {https://doi.org/10.11648/j.ijp.20251301.15},
eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijp.20251301.15},
abstract = {Sorrow, a universal human experience, transcends cultural, temporal, and philosophical boundaries, serving as a catalyst for profound introspection and growth. Eastern and Western traditions have approached the phenomenon of sorrow through distinct but intersecting lenses, each offering valuable insights into its transformative potential. While Eastern philosophies view sorrow as an opportunity for liberation through self-awareness and transcendence, Western existentialism sees it as an integral aspect of the human condition, urging individuals to create meaning in the face of despair. In Vedanta, sorrow is framed as the result of avidya (ignorance), a fundamental misunderstanding of one’s true nature. The teachings of Swami Vivekananda emphasize that sorrow arises from identification with the transient self, which leads to attachment, fear, and suffering. Liberation, or moksha, is achieved by recognizing one’s unity with the infinite Brahman, transcending the illusions of the material world. Similarly, Dzogchen Buddhism, a school of Tibetan thought, regards sorrow not as an affliction but as an expression of ignorance about the nature of mind. Through mindfulness, meditation, and direct experiential insight, Dzogchen practitioners aim to realize the inherent purity and boundlessness of awareness, dissolving sorrow into a state of equanimity and joy. In contrast, Western existentialism delves into sorrow as an inevitable byproduct of human existence. Thinkers like Martin Heidegger and Jean-Paul Sartre argue that sorrow emerges from the realization of life’s impermanence and the anxiety of freedom and responsibility. For Heidegger, confronting sorrow involves embracing life’s finitude and developing an authentic relationship with being, a process he calls being-toward-death. Meanwhile, Alan Watts, influenced by both Eastern and Western thought, bridges these traditions by proposing that sorrow arises from the illusion of separateness. In his synthesis, Watts encourages acceptance of life’s ebb and flow, inviting individuals to embrace sorrow as an essential part of the human journey. Ultimately, both traditions converge in their acknowledgment of sorrow as a profound teacher. While Western existentialism emphasizes personal responsibility and meaning-making, Eastern philosophies guide individuals toward self-realization and liberation. Together, they offer a holistic understanding of sorrow, positioning it not as an insurmountable burden but as a gateway to wisdom, inner peace, and transcendence. By integrating these perspectives, individuals can navigate life’s challenges with clarity and purpose, finding fulfillment in the transformative power of sorrow. In this synthesis lies timeless guidance for addressing the complexities of existence and pursuing a life of enduring harmony and peace.
},
year = {2025}
}
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TY - JOUR
T1 - The Nature of Sorrow: A Philosophical Exploration of Dukkha
AU - Apurba Roy
Y1 - 2025/03/14
PY - 2025
N1 - https://doi.org/10.11648/j.ijp.20251301.15
DO - 10.11648/j.ijp.20251301.15
T2 - International Journal of Philosophy
JF - International Journal of Philosophy
JO - International Journal of Philosophy
SP - 47
EP - 51
PB - Science Publishing Group
SN - 2330-7455
UR - https://doi.org/10.11648/j.ijp.20251301.15
AB - Sorrow, a universal human experience, transcends cultural, temporal, and philosophical boundaries, serving as a catalyst for profound introspection and growth. Eastern and Western traditions have approached the phenomenon of sorrow through distinct but intersecting lenses, each offering valuable insights into its transformative potential. While Eastern philosophies view sorrow as an opportunity for liberation through self-awareness and transcendence, Western existentialism sees it as an integral aspect of the human condition, urging individuals to create meaning in the face of despair. In Vedanta, sorrow is framed as the result of avidya (ignorance), a fundamental misunderstanding of one’s true nature. The teachings of Swami Vivekananda emphasize that sorrow arises from identification with the transient self, which leads to attachment, fear, and suffering. Liberation, or moksha, is achieved by recognizing one’s unity with the infinite Brahman, transcending the illusions of the material world. Similarly, Dzogchen Buddhism, a school of Tibetan thought, regards sorrow not as an affliction but as an expression of ignorance about the nature of mind. Through mindfulness, meditation, and direct experiential insight, Dzogchen practitioners aim to realize the inherent purity and boundlessness of awareness, dissolving sorrow into a state of equanimity and joy. In contrast, Western existentialism delves into sorrow as an inevitable byproduct of human existence. Thinkers like Martin Heidegger and Jean-Paul Sartre argue that sorrow emerges from the realization of life’s impermanence and the anxiety of freedom and responsibility. For Heidegger, confronting sorrow involves embracing life’s finitude and developing an authentic relationship with being, a process he calls being-toward-death. Meanwhile, Alan Watts, influenced by both Eastern and Western thought, bridges these traditions by proposing that sorrow arises from the illusion of separateness. In his synthesis, Watts encourages acceptance of life’s ebb and flow, inviting individuals to embrace sorrow as an essential part of the human journey. Ultimately, both traditions converge in their acknowledgment of sorrow as a profound teacher. While Western existentialism emphasizes personal responsibility and meaning-making, Eastern philosophies guide individuals toward self-realization and liberation. Together, they offer a holistic understanding of sorrow, positioning it not as an insurmountable burden but as a gateway to wisdom, inner peace, and transcendence. By integrating these perspectives, individuals can navigate life’s challenges with clarity and purpose, finding fulfillment in the transformative power of sorrow. In this synthesis lies timeless guidance for addressing the complexities of existence and pursuing a life of enduring harmony and peace.
VL - 13
IS - 1
ER -
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