I can’t see nor find any inherent point to anything including nibbana. Existence and non-existence are both inherently meaningless, it seems to me. No inherent point to suffering or release from it either. Although, certainly the release from the mass of suffering would be immensely desirable, it is stil,l I think, inherently meaningless. Nothing in existence or non-existence it seems, has any inherent meaning or point at all. The constant inconstancy of samsara is meaningless, change is meaningless, arising and ceasing is meaningless, contact with which is disliked is meaningless, separation from that which is liked is meaningless, not getting what one wants is meaningless, there is no inherent meaning in anything or at least I have found no such inherent meaning in anything. Nibbana may be the best state there is but even then it is without any inherent meaning attached to it, it is unconditioned after all, it cannot be attached with any meaning, or so I think. Love is meaningless, attachment to forms, feelings/sensations, perceptions, mental/volitional formations and consciousnesses is meaningless. Corporeality, citta/heart-mind, cetasika/mental factors, nibbana has no inherent meaning or so I think. Everything is empty of a self, there is no self at all. Everything is empty of inherent meaning, there is no inherent meaning at all. Everything lacks a self, including nibbana, Everything lacks inherent meaning, including nibbana. All conditioned and unconditioned things lack inherent meaning. Everything is meaningless. Everything is as though madness, it seems, especially if you know about the 31 planes of samsara. Is there any inherent point to anything at all?
What do you mean?
I mean that suffering in Saṃsāra has no inherent purpose or end.
> Everything is insubstantial and insignificant; it can’t be otherwise.
My comment was meant to give you a smile. Some might suggest I use emoticons, but 
Well, it comes down to the hedonic principle.
The Buddha, in discussing this with the principle hedonist of his day told him… ~
“Your hedonism is not pleasurable enough”
Hello Nripendra, I hope this finds you well. I had some thoughts and wanted to share in hopes they’re helpful.
Samsara knows no beginning. No inherent point can be discerned. There is still dukkha anyways. Dukkha is being separated from the agreeable, being joined with the disagreeable. No point, but still dukkha being experienced. Still leading to a wandering on such as one does when asking questions in search of answers. Seeking something, searching somewhere, leaving somewhere else, wandering on. If no point and dukkha is being experienced, why not seek dukkha’s cessation? Someone has already discovered for themselves so it is possible for us too. They left some notes to help us on the way. Dukkha, origins of dukkha, dukkha’s cessation, the way leading to the cessation of dukkha…the Noble Eightfold Path. 
The English words like “meaningless and insignificant” might sometimes give an ambigious meaning for the Pali word “asara”.
According to the Commentary, “asara” means “core-less”. “Sara” means “core” (some prefer “substance”).There are three "sara"s mentioned as Nicca-sara, Sukha-sara and Atta-sara.
Sankharas are devoid of all the three "sara"s. But the Nibbana is only devoid of Atta-sara. Nibbana has Nicca-sara and Sukha-sara.
Therefore Nibbana is “Permanent Bliss”. Nevertheless this bliss is not a “Sukha-vedana” but the suffering-less-ness, because Nibbana is “Permanent feeling-less-ness”. Nibbana is devoid of the three types of feelings called Sukha-vedana, Dukkha-vedana and Adukkhamasukha-vedana.
Therefore Nibbana is the one and only safe-place that everyone must seek for. But people seek for a “Permanent Sukha-vedana” that cannot be found anywhere. The idea of a “Permanent Sukha-vedana” is a mere concept and not a reality.