How to Experience Peace and Joy Within

The Reason for Misery and Unhappiness

According to our Vedic philosophy, the two main causes of human suffering are Kamna (Desires) and Agyan (Ignorance - not knowing our true self).

Desires are the greatest obstacle to Joy. Desire could be of anything from normal day to day desire of being heard or to be seen, to accomplish wealth, position and etc. Having desire is not wrong and our scriptures have not stated them wrong, but when they get out of control and thirst of more never ends–that's when problem begins. The reason for our unhappiness is we first generate the desire, fulfil it and move on with the next one, we never turn inward and ask what is it that I want to achieve and why? What will it give me at the end? You may have heard of the four goals of human life: Dharma, Arth, Kaam, Moksh. Most people spend their lives chasing Arth (wealth) and Kaam (pleasure), while neglecting Dharma (righteous living) and Moksh (aiming for liberation). That imbalance is the root of all suffering.

There was once a king named Yayati. Even though he ruled the entire Earth and enjoyed countless pleasures, his thirst (Trishna) for more never ended. Out of his desire, he even took 1000 years of his son’s youth so he could continue indulging in pleasures with his wives. But one day, all of a sudden, he realised the more he fed his desires, the stronger they grew. Finally, he called his son, returned the kingdom to him, and renounced everything. He then went to the forest and begin his Sannyas Aashram. This story is well known across all schools of the Vedic tradition, and it teaches us that if we keep pouring sense-objects into our lives, our desires only multiply, making it almost impossible to even begin the spiritual journey, let alone find peace and joy within.

Before we dive into the different state of Anand (joy/bliss), let’s understand why we fall into Dukh (sadness or dissatisfaction) in the first place in detail.

In the Bhagvad Gita (Chapter 2), Krishna beautifully explains the reason of our suffering:

ध्यायतो विषयान्पुंस: सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते काम: कामात्क्रोधोऽभिजायते
While contemplating on the objects of the senses, one develops attachment to them. Attachment gives rise to desire, and when desire does not get fulfilled anger arises.

क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
Anger clouds judgment and confuses the memory. When memory is disturbed, the intellect is lost; and when the intellect is lost, a person is destroyed.

These two shlokas teach us that dwelling on the objects of the senses are the root of all suffering, and this arises naturally when we identify ourselves with the body, but this mistaken thinking does not go away easily. It is easy and simple to say “Aham Brahmasmi” (I am the Divine), yet one cannot truly experience it without sincere sadhana. Not everyone who saw Ram or Krishna attained Moksh, it was only those seekers who worked towards it, who lived with discipline, lived a life of dharma, tapasya, and controlled their senses, that ultimately attained liberation.

True joy comes from reducing and eventually letting go of desires, starting with the smaller ones first. The more we reduce them, the more joy and peace we begin to feel within. But reducing desires is not as easy as it sounds. Let me share how we can gradually lessen them and progress on the spiritual path as taught by my Guru.

How to reduce Desires?

You should not try to suppress desires forcefully, as that can lead to restlessness or even depression, as per my experience. It is not possible to give them up all at once; what is needed instead is a gradual reduction. For a new sadhak (spiritual seeker), the focus should be on gentle changes in daily life—such as practising Dhyan (meditation), starting with 15–20 minutes daily. Early morning around sunrise and sunset is especially recommended for engaging in sadhana. Other practices (sadhana) include Bhajans, Jaap (Naam Jaap or Naam Kirtan—chanting the Divine Name), Regular Satsang, Guru Seva (or service at the temple), Shravan & Manan listening, reading and contemplating on glories and stories of God (texts such as the Shrimad Bhagavat Mahapuran, Ramcharitmanas, etc.) With time, these practices naturally purify the heart, and desires begin to fade on their own. Our scriptures tell us that the sooner we turn inward and begin rigorous sadhana, the sooner qualities like Gyan (knowledge), Vairagya (detachment or dispassion), Vivek Buddhi (discernment), and many other divine qualities begin to develop, ultimately leading to God-realisation.

You may wonder, who will take responsibility for my life if I engage too much in spirituality? To this, Krishna says in the Bhagvad Gita: For those who think of Me and engage in exclusive devotion to Me, whose minds are absorbed in Me—I take care of them.

न मे भक्तः प्रणश्यति – No devotee of Mine is ever lost.
योगक्षेमं वहाम्यहम् – I take care of what My devotee lacks and preserve what he has.

If He has given us this assurance, why should we live in worry? Our only duty is to remember Him with sincerity. He Himself takes responsibility for every aspect of our life — physical, emotional, financial, personal, professional, and spiritual. I have personally experienced His grace through my Guru. Do what you must in life, and leave the rest in His hands.

There is a subtle difference between the desire for the Ultimate (God) and the desire for the world. The desire for the world entangles us in the cycles of birth and death, bringing only misery and regret, whereas the desire for the Ultimate leads to happiness and forever freedom. Once again, you should not rush to abandon desires without first being firmly established in devotion or another form of sadhana as mentioned above. As human beings, we are social by nature and always seek something to hold on to. That is why Bhakti Marg is a little easier than Dhyan or Gyan Marg. In Bhakti, we hold on to God, whereas in the other paths, the sadhak is on their own. For many, desires are what keep life moving. But when the heart begins to hold on to the Divine instead, the grip of worldly desires gradually weakens.

Our real self is free from desires, yet we have forgotten this truth under the influence of Maya. Without the right environment and regular satsang, it is easy to fall back into worldly traps. When Narad Muni was asked who can overcome Maya, he replied: ‘The one who first leaves bad company is the one who conquers Maya'. My Gurudev also says the same thing: the more we associate with people who are rajsik and tamsik in nature, the same gunas (qualities/characteristics) we will develop within us without realising.

The path is not easy, as people around us may not engage in bhakti or follow any spiritual teachings. That is why determination and persistence, along with satsang, faith in God, and the Guru's guidance and grace, are essential. Without following the Guru’s guidance and living by it, reducing desires is nearly impossible, because Maya only knows how to multiply them. It is the Guru who helps cut through Maya’s power and awaken Divine within us. That is why Adi Shankaracharya said: ‘कामादिसर्प व्रजगारुडाभ्यां’ — I bow down to my Guru, who helped me drive away the serpent of desire.

Three types of Anand (Joy/Bliss) available to humans

1. Vishay Anand

   • All pleasures that arise from the senses—touch, smell, taste, hearing, sight. Children naturally enjoy playing, the greedy find joy in accumulating wealth, the lustful in sex, some in delicious food, and so forth. But for almost all adults, pleasure lies primarily in two main bhogas (enjoyments): Janendri (sex) and Rasendri (taste). We don’t need to try hard to enjoy these pleasures as long as we have a little power, money, or time. However, those who chase only this kind of pleasure remain unfulfilled and fearful. Why? Because the more we indulge, the stronger the desire grows, along with the fear of losing it.

   • Almost all living being experience 'vishay anand' be it bird, animal or any marine species. Hindu scriptures call this 'tucch anand' (a trivial or shallow pleasure). Yet, due to our accumulated vasanas (impressions) from many births, we mistakenly believe this is the highest form of pleasure and remain attached to it. To achieve this pleasure we always require materialistic objects and people to keep us happy. This pleasure is fleeting, temporary, and addictive. Scriptures remind us: in our free time, instead of letting the mind wander elsewhere, one should think of God. Everything else is temporary and will fade away. Objects and people cannot give lasting joy. Things we don’t have cause us to crave; things we do have cause us to fear losing. People we love may not love us back. This cycle never ends. That is why getting taste of higher in life is very important and without engaging in spirituality we cannot truly feel contentment.

2. Bhajan Anand

   • This anand is natural and causeless, it can only be experienced by turning senses and mind inward and towards Divine. The more we control the senses, mind and engage in sadhana, the more bhajan anand can be experienced and the faster spiritual journey progresses.

   • This can be cultivated through Bhajans (singing or chanting the praises of God), Jaap (Naam Jaap or Naam Kirtan), selfless service, meditation, and spiritual study—depending on one’s chosen path. But along with these practices, we must firmly hold the thought: “I belong to God” (in the path of Bhakti) or “I am the Divine itself” (in the path of knowledge). When this awareness takes root, followed by sadhana, divine qualities begin to blossom within us effortlessly. As Tulsidas writes in the Ramcharitmanas, the one who remembers God through chanting His name, is naturally filled with God’s own qualities—“जानत तुम्हहि तुम्हइ होइ जाई.”

   • Bhakti naturally put you in the bhajan anand state, you don’t have to try much except Jaap and remembering god through various means as mentioned above. You will experience deeper kind of joy which will come naturally without any reason as long as you keep associating with God. It is written and can be seen from the life of great devotees and sadhak that once someone start experiencing bhajan anand, worldly pleasures slowly lose their charm automatically without even trying.

   • That being said, this state of anand is not always steady. Maya do try to pull a sadhak back toward worldly pleasures (vishay anand). In such moments, the only duty of the sadhak is to remain vigilant and stay firm on the path and live by Guru's advice. That is why those who sincerely walk on the spiritual path often keep their circle small and curated, and live away from glory and glitter.

3. Brahma Anand or Param Anand

   • Krishna says in the Bhagwad Gita: "ब्रह्मभूत: प्रसन्नात्मा न शोचति न काङ् क्षति" — One situated in the transcendental Brahman realisation becomes mentally serene, neither grieving nor desiring. This state of anand does not fluctuate, and nothing, not even Maya, can pull a sadhak down from it. In this state, a devotee directly experiences God through darshan, while a gyani realises his true nature through intense sadhana. All worldly pleasures and comforts then appear either petty or even poisonous compared to that eternal bliss. This is the state of being enlightened—where nothing more remains to be achieved. Such beings themselves become one with the Divine, yet some continue to hold on to their bodies only to guide and uplift others towards this ultimate realisation.

Happiness and peace naturally comes to a sattvik mind —a mind made pure through sadhana. A sattvik mind brings many benefits, such as balance, clarity, wisdom, and calmness. But when the mind is caught in rajas (restlessness, desires) or tamas (laziness, ignorance and anger), it easily gets filled with thoughts and emotions that pull us away from true joy and gives us misery and sorrow. These states trap us in fear, anxiety, depression, and unnecessary worries.

From my own intense struggle with mental challenges, I have realised this deep truth, and my Gurudev gave me the remedy which is Bhakti Yog. I tried meditation, but it did not help me. My Gurudev later explained to me that in Kaliyug it is very difficult to sit in meditation for long hours and strictly follow all the principles of Ashtang Yog. He therefore guided me towards the simple yet powerful path of Bhakti Yog, which worked like a miracle in my life.

That being said, I also want to highlight the importance of Brahmacharya. It is one of the most underrated disciplines in today’s society, though every school of thought in Hinduism regards it as the foundation of human life. Without it, we cannot reach our highest potential. It is a practice that strengthens us physically, mentally, and spiritually. It sharpens concentration, memory, speech, brings inner radiance, and fills the heart with lasting joy. The pleasure that comes from losing semen lasts only a few moments, but the strength and happiness that come from preserving it last much longer. Brahmacharya supports success in all areas—personal life, career, goals, and even in attracting Divine grace. But remain Brahmachari for long is not easy. That is why satsang, right environment (family, friends and colleagues), and regular spiritual practices are essential. It is also important to note that our scriptures do not ask everyone to curb desires and become lifelong Brahmachari or Vairagi. Such discipline is meant only for those sadhaks seeking God or self-realisation, where complete sense-control is essential. Even married couples can follow this path while fulfilling their individual duties.

Now let me explain in detail, what are some things that we should be aware of and follow so that we can begin the spiritual journey, reduce desires and experience deep Joy and Peace.

1. Follow Dharma and Engage in Bhakti

Our scriptures do not refrain us from enjoying life, but the pleasure we seek must remain within the realm of Dharma. Hinduism teaches us to live by Dharma and to aim for Moksh. Happiness (sukh) and sorrow (dukh) will still come as a result of our past karmas. Everyone faces ups and downs in life. For example, one person may work much harder than another yet still earn less, or an intelligent person may struggle to find work while someone with fewer abilities succeeds. These differences arise because of karma.

Bhakti (devotion) is the fastest path to experience Anand (joy/bliss). In Bhakti, God Himself walks beside the devotee, holding them as a mother holds her child. Immersing oneself in Bhakti/Chintan of God brings tremendous joy within, while thinking of this world gives only unhappiness and sorrow. That is why, in the Gita, Krishna says: ‘दुःखालयमशाश्वतम्’ — this world is temporary and full of miseries.

Even in Bhakti, unless we don't surrender ourselves to God, and live by Guru's advice, we cannot remain free from fear and sorrow. Qualities such as nirbhay (fearlessness), nischint (freedom from anxiety), nisshok (freedom from grief) and nishank (freedom from doubts) can only develop through surrendering to God and live by Guru's advice. This does not mean we should stop doing our karmas or purusharth. We must still do our best, for ourself and for those around us and then leave everything else in God's hands. When we surrender to Him, He takes care of every dimension of our life. Think of a newborn child; the child does not know much, nor what he is doing, the parents take complete care of him. In the same way, when we surrender, God protects and nurtures us. Become anath (as if without support), and Dinanath (the Lord of the helpless) will take care.

In Bhakti, we should try to build a personal relationship with God. This relationship takes us closer to Him quickly. We can see Him as our friend, brother, or even as everything. Bhakti also needs one-pointed devotion. Just as we love our family wholeheartedly, we must choose one form of God and surrender to Him—Be it Krishna, Ram, Shiv, or any other Divine we feel close to and drawn towards. To surrender means to trust God’s decisions (shraddha) and to live according to His will and the guidance of our Guru. In this way, every action we do becomes service to God. And just as a child naturally inherits the wealth of his father, when we surrender, we inherit God’s divine qualities, without much efforts.

2. Firmly Follow Guru's Advice and participate in Satsang

A Guru is God in human form. Without a Guru, Kaam (desire), Krodh (anger), Lobh (greed), Moh (attachment), Mad (pride), and Matsar (jealousy) cannot dissolve, and without dissolving these doshas (vice/defects), we cannot truly experience bliss from inside.

Having a Guru is essential in life, followed by continuous satsang. Without these, it’s difficult to sustain our sadhana with discipline for months or years. The mind will inevitably try to pull us down, it will say, “It’s fine to skip your practice just for a day.” But that one missed day allows the force of Maya to gain hold. We might not notice it physically, yet the mind learns to justify laziness, and this will bring in rajas and tamas qualities slowly. Under the presence of a Guru and satsang, our mind stays absorbed in God and His divine play (Leela). Thus it becomes easier to turn our attention toward the Divine rather than worldly distractions. The spiritual path flourishes either in constant satsang or in complete solitude, where the mind is wholly immersed in sadhana — only then do the real fruits of practice appear.

Want to know why having a Guru is essential? Let me share what Krishna Himself said about the importance of a Guru. There is a story of Sant Namdev, a great devotee of Shri Krishna. Despite seeing God whenever he wished, saints told him he was still incomplete. When Namdev asked Krishna why, He explained: “You have not surrendered to a Guru. Without a Guru, doshas remains, and without dissolving these doshas, you cannot truly know Me.”

Adi Shankaracharya also said these three things are rarest of all.

1. Human birth,

2. Desire for liberation, and

3. Finding a true Guru and Living according to their guidance.

Narad Muni said the same: Mahatsangastu Durlabho — The company of great souls is very difficult to obtain. And he latter added saying Agamya Amoghascha — but it is even more difficult to listen and follow their teaching which will lead us to the Divine.

Tulsidas in Ramcharitmanas states, "Bin hari kripa mile nahi santa" meaning without the grace of Hari, one cannot meet true saints. And he also said "Bina satsang vivek na hoyee," meaning without satsang, wisdom or discernment (vivek-buddhi) is impossible. Awakening Vivek Buddhi is very important. When a person starts walking on the spiritual path, the first things that develop are titiksha (patience) and vivek-buddhi. Without these, all knowledge stays only as theory in the mind. Satsang uplifts the mind, strengthens devotion to God, and gives guidance through teachings. Even a short time in satsang can bring peace, reduce desires, and give a pleasant feeling. Without regular satsang and aligning our thoughts with the higher power, the mind easily falls back into worldly habits and even push us towards wrong actions (paap karma).

3. Reducing Vrittis (Thoughts), Importance of Jaap and Remaining Detached While Fulfilling Duties

True joy comes when we stop listening to demands of the mind. At first, saying “no” to the mind feels painful, but in the long run it brings deep joy. Train the mind with both love and discipline and slowly it will be under your control.

We are constantly creating and experiencing vrittis (thoughts, perceptions, or impulses that arise and dissolve). When these vrittis are not controlled, they turn into sanskars (habits). Interestingly, vrittis are something we are born with. They remain in our Karan Sharir (Causal Body) until the time comes for them to manifest through Suksma Sharir (Subtle Body) (if you wish to know more about these body types, you can read the dedicated blog here). That is why children do not get attracted to the wealth or fame, like we adults do, because for them the seeds of those desires have not yet matured. It is not easy to remove vrittis completely; they can only be dissolved either in samadhi or after God-realisation. Patanjali Rishi says, Yogas chitta-vritti nirodhah— yog is the stilling of the mind’s movements. All paths — Bhakti, Karma, Gyan, and Dhyan — help in reducing the vrittis of the mind. Yet, sadhana remains essential, without sadhana the vrittis cannot be fully sublimated. Bhakti, however, does not recommend eliminating the vrittis, but rather turning worldly vrittis towards God. This includes thinking of God through various means — Naam Jaap, mantra, visualisation, and by reading, listening to, and contemplating on the stories and glories of God. It may take years, but with firm resolve, constant practice (aabhyas) and through God and Guru's grace, the vrittis of our mind can be brought under complete control, which will eventually bring tremendous joy from within. I understood and experienced this truth through the grace of my Guru. To summarise this in one line: fewer thoughts or constant divine thoughts = more joy; more thoughts or worldly thoughts = more unhappiness.

To feel joyful from inside, the mind must be steady. One of the best ways to make mind steady is through Jaap—silently repeating the Divine Name again and again within. It is important to chant only one name, such as Krishna, Ram, or Shiv. This may not feel easy in the beginning. The mind will start wandering to various things, and at some point, you may feel tired — because old patterns are breaking and new ones are forming. Stay constant with abhyas (practice), and gradually it will become natural. Whenever the mind starts to wander toward unnecessary thoughts, gently stop it and bring it back to the present moment or to the name and form of God. With time, this practice fills the heart with deep joy and contentment. That is why we see yogis and devotees, despite having physical ailments, remain joyful within — because they are experiencing the bliss of the Divine, something we can hardly imagine.

Jaap may seem subtle, but it is extremely powerful. Slowly, it reshapes our habits, purifies the tendencies of the mind, removes past karmas and brings divine qualities effortlessly. As Krishna says in the Gita: यज्ञानां जपयज्ञोऽस्मि - Amongst chants know Me to be the repetition of the Holy Name. By filling the mind with divine thoughts through chanting, we can gradually begin to experience inner joy. The more we purify ourselves from within through chanting — which itself is a form of tapasya (austerity) — the more the old patterns of the mind begin to break, filling us with a profound inner bliss.

Krishna also encourages us to remain detached while fulfilling all the worldly duties. He says in the Bhagvad Gita.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् | आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति

One who is free from attachment and aversion, and who controls the senses, attains the grace of God—even while living in this world.

ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्

Better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.

Do your work, but at the end of the day, offer everything to God. Do not think, “I did this.” Think of it as His work. This keeps us free from the bonds of Punya (virtue) and Paap (sin), which tie us to the cycle of birth and death, also actions that we perform throughout the day when we offer them to Divine without getting attached or expect to get any result than it becomes a service to God.

Closing Thoughts & Reflection

The spiritual journey to awaken this inner joy and peace is not easy, as it demands control of the senses and mind, patience, persistence, and perseverance throughout life. We are aiming for a goal after which nothing else remains to be realised or achieved. But do not be discouraged — if you fully trust God and Guru, they will provide the strength to remain steadfast on this path. I have realised that when I miss satsang or do not get to listen to my Gurudev’s discourses, my mind quickly drifts towards worldly thoughts. This made me understand how precious the company of the wise truly is. Our surroundings can either uplift us or drag us down; having the right environment is a true grace of Krishna. Those are fortunate who remain in the constant company of a Guru and get to attend daily satsang.

The path may feel difficult and depressing in the initial stages, but as you progress, you begin to feel pure and divine within. Happiness arising from within is just one aspect — over time, you will also naturally develop divine qualities without even realising it: calmness in all situations, inner contentment, a transformed outlook towards people and surroundings, increased strength, fading of laziness or procrastination, and improved ability for deep thinking and concentration. There are countless benefits that emerge as you continue walking this path. However, remember: noticing these changes is good, but do not let ego arise. Feeling the presence of divine qualities is natural, but these qualities are only the grace of God and Guru.

Once you begin walking firmly on this path, Maya will constantly try to bring you down — through people, situations, the environment, or even by stirring up desires you hold deeply. But remember, Maya can never give lasting peace or joy; it only leaves you with regret and sorrow in the end. True happiness lies in associating ourselves with Shri Krishna, who Himself is the ocean of bliss. My grandfather used to sing a Gujarati bhajan: "Tari Ek Ek Pal Jaye Lakh Ni, Tu to Mada Re Japi Le Radhe Shyam Ni" — which means, every single moment of human life is priceless, so spend it remembering and chanting the names of Shri Radha Krishna.

Narayan Swami also conveys this beautifully in Anurag Ras:

तेरे भावे कछु करौ, भलो बुरो संसार । नारायण तू बैठि के, अपनो भवन बुहार

“Whatever people may do good or bad, pleasant or unpleasant it is of no concern to us. O Mind, think only of your true benefit, which lies in remembering Shri Krishna alone.”

Jai Shri Krishna! 🙏