(Vedaita = tangible, feelable) (Avedaita – opposite to Vedaita)

Vedaita sukha is present in Nirvana. Sheer Vimukthi sukha
itself is Nirvana. A person gets disappointed whenever he hears
“Vimukthi” as happiness as he is not accustomed to the fact that
Vimukthi is happiness. He does not discern this fact. Else,
when he hears of Nirvana, he mistake it to be vedaita sukha as
well. To apprehend Nirvana as a form of happiness one must
discern well “Vimukthi” as a form of happiness.”

{"There are two types of happiness in the world viz, kama
snkha and Vimukthi sukha where “sukha" stands for happiness. 

That happiness which obtains owing to objects of senses
such as forms, sounds, smells, tastes, tactile objects and con-
scious apprehensions is termed “Kama suka.” To express in
different words, the pleasure that arises in the mind due to
sensual objects such as gold, silver, pearls, precious stones,
money and attachment to one's family and friends is categorised

 Kama sukha.

Getting freed from calamities and misfortunes that one
have and will have to is known as “Vimukthi sukha.”

Out of these two happiness’ or pleasures, Kama sukha is
tangible. Therefore it is also called ® 7 “Vedaita sukha” as well.
Vimukthi sukha is intangible. Though everybody agrees with
the fact that both are of happiness comprise, yet while speaking
of Vimukthi sukha, instead of using the word “happiness”
some other words are substituted which connote the same
meaning. Hence a person’s mind leans upon vedaita sukha
whenever he hears the word happiness consequent upon which
Vimukthi sukha is neglected. It does not occur to his con-
science that there is another type of happiness. Not a mote of

vedaita sukha is present in Nirvana. Sheer Vimukthi sukha
itself is Nirvana. A person gets disappointed whenever he hears
“Vimukthi” as happiness as he is not accustomed to the fact that
Vimukthi is happiness. He does not discern this fact. Else,
when he hears of Nirvana, he mistake it to be vedaita sukha as
well. To apprehend Nirvana as a form of happiness one must
discern well “Vimukthi” as a form of happiness.

To have a headache is a kind of suffering. After such, a
sufferer cures himself by taking medicine, he utters, “I convalesced, 

released or liberated from the headache or simply, I got
well.” The three words “convalesced” “released” and “got
well” connotes not three different meanings but, per contra,
one. That one meaning is “happiness.” This happiness is the
“Vimukthi” or the liberation from the headache. However a
word other than Vimukthi is used in expressing happiness with
the result that Vimukthi is upheld unwittingly as happiness
though not comprehended as such. This confusion is brought
about by the usage of manifold words denotationally. When
these facts are carefully considered and thought out, it will be
seen that Vimukthi is also a happiness or bliss.

Between the two types of happiness, Kama suka is that
which arise with the mind when it apprehends a pleasurable
object and is as momentary as a flash of lightning. It (Kama
sukha) does not last even a time interval occupied by a batting
of an eyelid. Because of its high degree of momentariness, it is
void of any value. As it is related to the skandhas, its pleasure
is of an organismic nature. Whereas Vimukthi sukha is not
something that goes off in a flash nor is it momentary even to
a minor degree. Vimukthi after a headache lasts only till
another headache arises. Vimukthi obtained upon attaining
Nirvana is eternal and everlasting. When considered in terms

of properties such as lastingness, vimukthi sukha is by far the
better and highly valued. Upon repeated concurrence of a
particular Kama sukha, one gets bored of it but this quality is
not shared by vimukthi sukha. It is forever relishing, Rejection
of Vimukthi sukha is tantamount to clasping misery and suffering. As nobody likes suffering, Vimukthi sukha never gets boring."}

{Q. I know that in Theravada buddhism, that there is no such thing as self and that ultimately we are nothing more than a series of ever forming and ever terminating thoughts and that the new thought is not the same as the last terminated thought and at Nirvana this never ending process stops.

So at Nirvana if this process stops that is at least the final resting place of all thoughts or the final termination of all thoughts.

So no wonder why it is difficult to let go of "aviddhya" (as buddhist call it), because the final premise of Buddhism is to stop the process of birth sadness (jathi dhukka) by letting go of birth itself.

It is almost like putting an end to the misery of re-birth by putting an end to yourself.

Why would I want to stop re-birth if it also means that by doing so it also mean that it would also be the end of myself (or at least what i view as myself)???

If the final product of Nirvana is to terminate my series of thoughts, then comes the end of me!!! End of the journey, my final death!

Even if it is painful to be born in hell etc, etc, at least if I am alive in the Samsara chakra the journey will continue on for me. At Nirvana then I would really die! Why would I want to really die? Sadness of Samsara aside, the solution of Nirvana seems as bad as the journey of Samsara!

So choices are essentially to be in the long journey of Samsara where you have brief periods of stay with luxurious comforts in comfortable worlds and then spend the majority of the time in a hell or die for good at the end of this life and not come back at all by achieving Nirvana! Why would I want to permanently die????

I feel like it is better to gamble with Samasara's birthing game than to let go and die for good!!! I do not want to die and stay dead for good!!!

Seems both choices are equally miserable!!!

NB: I am learning Buddhism, hence these questions. They are not designed to insult Buddhist practitioners. I am asking these questions to make an informed choice.}