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Nirvana

January 23, 2023

This article is about the religious concept. For the concept of Nirvana in Buddhism, see Nirvana (Buddhism). For the American rock band, see Nirvana (band). For other uses, see Nirvana (disambiguation).

Nirvāṇa (/nɪərˈvɑːnə/ neer-VAH-nə, /-ˈvænə/ -⁠VAN-ə, /nɜːr-/ nur-;[1] Sanskrit: निर्वाण nirvāṇa [nɪɽʋaːɳɐ]; Pali: nibbāna; Prakrit: ṇivvāṇa; literally, "blown out", as in an oil lamp[2]) is a concept in Indian religions (Buddhism, Hinduism, Jainism, and Sikhism) that represents the ultimate state of soteriological release, the liberation from duḥkha and saṃsāra.[3][web 1][4]

Translations of
Nirvana
Sanskritनिर्वाण
(IAST: nirvāṇa)
Palinibbāna
Burmeseနိဗ္ဗာန်
(MLCTS: neɪʔbàɰ̃)
Chinese涅槃
(Pinyin: nièpán)
Indonesiannirwana
Japanese涅槃
(Rōmaji: nehan)
Khmerនិព្វាន
(UNGEGN: nĭpvéan; ALA-LC: nibvān; IPA: [nippiən])
Korean열반
(RR: yeolban)
Monနဳဗာန်
([nìppàn])
MongolianНирваан дүр
(nirvaan dür)
Shanၼိၵ်ႈပၢၼ်ႇ
([nik3paan2])
Sinhalaනිර්වාණ
(nivana)
Tibetanམྱ་ངན་ལས་འདས་པ།
(mya ngan las 'das pa)
Tagalognirvanna
Thaiนิพพาน
(RTGS: nipphan)
Vietnameseniết bàn
Glossary of Buddhism
Translations of
Nirvana
Englishfreedom, liberation
Sanskritनिर्वाण
(IAST: nirvāṇa)
Bengaliনির্বাণ
(nirbanô)
Gujaratiનિર્વાણ
(nirvāṇa)
Hindiनिर्वाण
(nirvāṇa)
Javaneseꦤꦶꦂꦮꦤ
(nirwana)
Kannadaನಿರ್ವಾಣ
(nirvāṇa)
Malayalamനിർവാണം
(nirvanam)
Marathiनिर्वाण
(nirvāṇa)
Nepaliनिर्वाण
(nirvāṇa)
Odiaନିର୍ବାଣ
(nirbaana)
Punjabiਨਿਰਬਾਣ
(nirbāṇa)
Tamilவீடுபேறு
(Veeduperu)
Teluguనిర్వాణం
(nirvaanam)
Glossary of Hinduism terms

In Indian religions, nirvana is synonymous with moksha and mukti.[note 1] All Indian religions assert it to be a state of perfect quietude, freedom, highest happiness as well as the liberation from attachment and worldly suffering and the ending of samsara, the round of existence.[6][7] However, non-Buddhist and Buddhist traditions describe these terms for liberation differently.[8] In Hindu philosophy, it is the union of or the realization of the identity of Atman with Brahman, depending on the Hindu tradition.[9][10][11] In Jainism, nirvana is also the soteriological goal, representing the release of a soul from karmic bondage and samsara.[12] In the Buddhist context, nirvana refers to realization of non-self and emptiness, marking the end of rebirth by stilling the fires that keep the process of rebirth going.[8][13][14] To achieve this status, one has to get rid of three psychological evils – Raga (greed, desire), Dwesha (anger) and Moha (delusion).

Etymology

The ideas of spiritual liberation, with the concept of soul and Brahman, appear in Vedic texts and Upanishads, such as in verse 4.4.6 of the Brihadaranyaka Upanishad.[15]

The term nirvana in the soteriological sense of "blown out, extinguished" state of liberation appears at many places in Vedas particularly in Bhagavata Purana, however populist opinion does not give credit to either the Vedas or the Upanishads. Erroneously Collins states, "the Buddhists seem to have been the first to call it nirvana."[16] This may have been deliberate use of words in early Buddhism, suggests Collins, since Atman and Brahman were described in Vedic texts and Upanishads with the imagery of fire, as something good, desirable and liberating.[17] Collins says the word nirvāṇa is from the verbal root vā "blow" in the form of past participle vāna "blown", prefixed with the preverb nis meaning "out". Hence the original meaning of the word is "blown out, extinguished". (Sandhi changes the sounds: the v of vāna causes nis to become nir, and then the r of nir causes retroflexion of the following n: nis+vāna > nirvāṇa).[18] However the Buddhist meaning of nirvana also has other interpretations.

L. S. Cousins said that in popular usage nirvana was "the goal of Buddhist discipline,... the final removal of the disturbing mental elements which obstruct a peaceful and clear state of mind, together with a state of awakening from the mental sleep which they induce."[19]

Overview

Nirvāṇa is a term found in the texts of all major Indian religions – Hinduism,[20] Jainism[21] Buddhism,[22] and Sikhism.[23][24] It refers to the profound peace of mind that is acquired with moksha, liberation from samsara, or release from a state of suffering, after respective spiritual practice or sādhanā.[note 2]

The liberation from Saṃsāra developed as an ultimate goal and soteriological value in the Indian culture, and called by different terms such as nirvana, moksha, mukti and kaivalya. This basic scheme underlies Hinduism, Jainism and Buddhism, where "the ultimate aim is the timeless state of moksa, or, as the Buddhists first seem to have called it, nirvana."[28] Although the term occurs in the literatures of a number of ancient Indian traditions, the concept is most commonly associated with Buddhism.[web 1] Some writers believe the concept was adopted by other Indian religions after it became established in Buddhism, but with different meanings and description, for instance the use of (Moksha) in the Hindu text Bhagavad Gita of the Mahabharata.[20]

The idea of moksha is connected to the Vedic culture, where it conveyed a notion of amrtam, "immortality",[29][30] and also a notion of a timeless, "unborn", or "the still point of the turning world of time". It was also its timeless structure, the whole underlying "the spokes of the invariable but incessant wheel of time".[note 3] The hope for life after death started with notions of going to the worlds of the Fathers or Ancestors and/or the world of the Gods or Heaven.[29][note 4]

The earliest Vedic texts incorporate the concept of life, followed by an afterlife in heaven and hell based on cumulative virtues (merit) or vices (demerit).[31] However, the ancient Vedic Rishis challenged this idea of afterlife as simplistic, because people do not live an equally moral or immoral life. Between generally virtuous lives, some are more virtuous; while evil too has degrees, and either permanent heaven or permanent hell is disproportionate. The Vedic thinkers introduced the idea of an afterlife in heaven or hell in proportion to one's merit, and when this runs out, one returns and is reborn.[32][33][34] The idea of rebirth following "running out of merit" appears in Buddhist texts as well.[35] This idea appears in many ancient and medieval texts, as Saṃsāra, or the endless cycle of life, death, rebirth and redeath, such as section 6:31 of the Mahabharata[36] and verse 9.21 of the Bhagavad Gita.[37][38][note 5] The Saṃsara, the life after death, and what impacts rebirth came to be seen as dependent on karma.[41]

Buddhism

Main article: Nirvana (Buddhism)
 
Khmer traditional mural painting depicts Gautama Buddha entering nirvana, Dharma assembly pavilion, Wat Botum Wattey Reacheveraram, Phnom Penh, Cambodia.

Nirvana (nibbana) literally means "blowing out" or "quenching".[42] It is the most used as well as the earliest term to describe the soteriological goal in Buddhism: release from the cycle of rebirth (saṃsāra).[43] Nirvana is part of the Third Truth on "cessation of dukkha" in the Four Noble Truths doctrine of Buddhism.[43] It is the goal of the Noble Eightfold Path.[44]

The Buddha is believed in the Buddhist scholastic tradition to have realized two types of nirvana, one at enlightenment, and another at his death.[45] The first is called sopadhishesa-nirvana (nirvana with a remainder), the second parinirvana or anupadhishesa-nirvana (nirvana without remainder, or final nirvana).[45]

In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause rebirths and associated suffering.[46] The Buddhist texts identify these "three fires"[47] or "three poisons" as raga (greed, sensuality), dvesha (aversion, hate) and avidyā or moha (ignorance, delusion).[48][49]

The state of nirvana is also described in Buddhism as cessation of all afflictions, cessation of all actions, cessation of rebirths and suffering that are a consequence of afflictions and actions.[43] Liberation is described as identical to anatta (anatman, non-self, lack of any self).[50][51] In Buddhism, liberation is achieved when all things and beings are understood to be with no Self.[51][52] Nirvana is also described as identical to achieving sunyata (emptiness), where there is no essence or fundamental nature in anything, and everything is empty.[53][54]

In time, with the development of Buddhist doctrine, other interpretations were given, such as being an unconditioned state,[55] a fire going out for lack of fuel, abandoning weaving (vana) together of life after life,[18] and the elimination of desire.[56] However, Buddhist texts have asserted since ancient times that nirvana is more than "destruction of desire", it is "the object of the knowledge" of the Buddhist path.[57]

Hinduism

The most ancient texts of Hinduism such as the Vedas and early Upanishads don't mention the soteriological term Nirvana.[20] This term is found in texts such as the Bhagavad Gita[20] and the Nirvana Upanishad, likely composed in the post-Buddha era.[58] The concept of Nirvana is described differently in Buddhist and Hindu literature.[59] Hinduism has the concept of Atman – the soul, self[60][61][62] – asserted to exist in every living being, while Buddhism asserts through its anatman doctrine that there is no Atman in any being.[63][64] Nirvana in Buddhism is "stilling mind, cessation of desires, and action" unto emptiness, states Jeaneane Fowler, while nirvana in post-Buddhist Hindu texts is also "stilling mind but not inaction" and "not emptiness", rather it is the knowledge of true Self (Atman) and the acceptance of its universality and unity with Brahman.[59]

Moksha

Main article: Moksha

The ancient soteriological concept in Hinduism is moksha, described as the liberation from the cycle of birth and death through self-knowledge and the eternal connection of Atman (soul, self) and metaphysical Brahman. Moksha is derived from the root muc* (Sanskrit: मुच्) which means free, let go, release, liberate; Moksha means "liberation, freedom, emancipation of the soul".[65][66] In the Vedas and early Upanishads, the word mucyate (Sanskrit: मुच्यते)[65] appears, which means to be set free or release - such as of a horse from its harness.

The traditions within Hinduism state that there are multiple paths (Sanskrit: marga) to moksha: jnana-marga, the path of knowledge; bhakti-marga, the path of devotion; and karma-marga, the path of action.[67]

Brahma-nirvana in the Bhagavad Gita

The term Brahma-nirvana appears in verses 2.72 and 5.24-26 of the Bhagavad Gita.[68] It is the state of release or liberation; the union with the Brahman.[6] According to Easwaran, it is an experience of blissful egolessness.[69]

According to Zaehner, Johnson and other scholars, nirvana in the Gita is a Buddhist term adopted by the Hindus.[20] Zaehner states it was used in Hindu texts for the first time in the Bhagavad Gita, and that the idea therein in verse 2.71-72 to "suppress one's desires and ego" is also Buddhist.[20] According to Johnson the term nirvana is borrowed from the Buddhists to confuse the Buddhists, by linking the Buddhist nirvana state to the pre-Buddhist Vedic tradition of metaphysical absolute called Brahman.[20]

According to Mahatma Gandhi, the Hindu and Buddhist understanding of nirvana are different because the nirvana of the Buddhists is shunyata, emptiness, but the nirvana of the Gita means peace and that is why it is described as brahma-nirvana (oneness with Brahman).[70]

Jainism

Main article: Moksha (Jainism)
 
Kalpasutra folio on Mahavira Nirvana. Note the crescent shaped Siddhashila, a place where all siddhas reside after nirvana.

The terms moksa and nirvana are often used interchangeably in the Jain texts.[71][72]

 
Rishabhanatha, believed to have lived over a million years ago, was the first Tirthankara to attain nirvana.

Uttaradhyana Sutra provides an account of Sudharman – also called Gautama, and one of the disciples of Mahavira – explaining the meaning of nirvana to Kesi, a disciple of Parshva.[73][note 6]

There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease. It is what is called nirvāṇa, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence. (81-4) – Translated by Hermann Jacobi, 1895

Sikhism

The concept of liberation as "extinction of suffering", along with the idea of sansara as the "cycle of rebirth" is also part of Sikhism.[74] Nirvana appears in Sikh texts as the term Nirban.[75][76] However, the more common term is Mukti or Moksh,[77] a salvation concept wherein loving devotion to God is emphasized for liberation from endless cycle of rebirths.[76] In sikhism Nirvana is not an after life concept but a goal for the living. Furthermore Sikh nirvana/mukti is achieved thru devotion to satguru/truth who sets you free from reincarnation bharam/superstition/false belief.

Manichaenism

The term Nirvana (also mentioned is parinirvana) is in the 13th or 14th century Manichaean work "The great song to Mani" and "The story of the Death of Mani", referring to the realm of light.[78]

See also

Notes

  1. ^ Also called vimoksha, vimukti. The Soka Gakkai Dictionary of Buddhism: "Vimoksha [解脱] (Skt; Jpn gedatsu). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana,[5][web 2]
  2. ^ It is sometimes referred to as bhavana, which refers to spiritual "development" or "cultivating" or "producing"[25][26] in the sense of "calling into existence",[27]
  3. ^ The wheel is a typical Vedic, or Indo-European, symbol, which is manifested in various symbols of the Vedic religion and of Buddhism and Hinduism. See, for examples, Dharmacakra, Chakra, Chakravartin, Kalachakra, Dukkha and Mandala.
  4. ^ See also Heaven (Christianity) and Walhalla
  5. ^ Many texts discuss this theory of rebirth with the concepts of Devayana (path of gods) and Pitryana (path of fathers).[39][40]
  6. ^ The authenticity of this text is in doubt because Parshva, in Jain tradition, lived about 250 years before Mahavira, and his disciple Kesi would have been a few hundred years old when he met the disciple of Mahavira. See Jacobi (1895), footnotes.[73]

References

  1. ^ "nirvana". Random House Webster's Unabridged Dictionary.
  2. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo. Routledge
  3. ^ Chad Meister (2009). Introducing Philosophy of Religion. Routledge. p. 25. ISBN 978-1-134-14179-1. Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.
  4. ^ Kristin Johnston Largen. What Christians Can Learn from Buddhism: Rethinking Salvation. Fortress Press. pp. 107–108. ISBN 978-1-4514-1267-3. One important caveat must be noted: for many lay Buddhists all over the world, rebirth in a higher realm – rather than realizing nirvana – has been the primary religious goal. [...] while many Buddhists strongly emphasize the soteriological value of the Buddha's teaching on nirvana [escape from samsara], many other Buddhists focus their practice on more tangible goals, in particular on the propitious rebirth in one's next life.
  5. ^ "IN THE PRESENCE OF NIBBANA:Developing Faith in the Buddhist Path to Enlightenment". What-Buddha-Taught.net. Retrieved 22 October 2014.
  6. ^ a b Gavin Flood, Nirvana. In: John Bowker (ed.), Oxford Dictionary of World Religions
  7. ^ Anindita N. Balslev (2014). On World Religions: Diversity, Not Dissension. SAGE Publications. pp. 28–29. ISBN 978-93-5150-405-4.
  8. ^ a b Loy, David (1982). "Enlightenment in Buddhism and Advaita Vedanta". International Philosophical Quarterly. Philosophy Documentation Center. 22 (1): 65–74. doi:10.5840/ipq19822217. What most distinguishes Indian from Western philosophy is that all the important Indian systems point to the same phenomenon: Enlightenment or Liberation. Enlightenment has different names in the various systems – kaivalya, nirvana, moksha, etc. – and is described in different ways...
  9. ^ Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. ISBN 978-0-521-85241-8. There has been some dispute as to the exact meaning of nirvana, but clearly the Buddhist theory of no soul seems to imply quite a different perspective from that of Vedantist philosophy, in which the individual soul or self [atman] is seen as identical with the world soul or Brahman [god] (on the doctrine of anatta [no soul] ...
  10. ^ Gwinyai H. Muzorewa (2000). The Great Being. Wipf. pp. 52–54. ISBN 978-1-57910-453-5. Even the Atman depends on the Brahman. In fact, the two are essentially the same. [...] Hindu theology believes that the Atman ultimately becomes one with the Brahman. One's true identity lies in realizing that the Atman in me and the Brahman - the ground of all existence - are similar. [...] The closest kin of Atman is the Atman of all living things, which is grounded in the Brahman. When the Atman strives to be like Brahman it is only because it realizes that that is its origin - God. [...] Separation between the Atman and the Brahman is proved to be impermanent. What is ultimately permanent is the union between the Atman and the Brahman. [...] Thus, life's struggle is for the Atman to be released from the body, which is impermanent, to unite with Brahman, which is permanent - this doctrine is known as Moksha.
  11. ^ Fowler 2012, p. 46: "Shankara interpreted the whole of the Gita as extolling the path of knowledge as the best means to moksha, and a total identity of the atman with Brahman...,
  12. ^ John E. Cort (1990), MODELS OF AND FOR THE STUDY OF THE JAINS, Method & Theory in the Study of Religion, Vol. 2, No. 1, Brill Academic, pages 42-71
  13. ^ Collins 1990, pp. 81–84.
  14. ^ Peter Harvey (2001). Buddhism. Bloomsbury Academic. pp. 98–99. ISBN 978-1-4411-4726-4. [Nirvana is] beyond the processes involved in dying and reborn. [...] Nirvana is emptiness in being void of any grounds for the delusion of a permanent, substantial Self, and because it cannot be conceptualized in any view which links it to 'I' or 'mine' or 'Self'. It is known in this respect by one with deep insight into everything as not-Self (anatta), empty of Self.
  15. ^ Max Müller (2011). Theosophy Or Psychological Religion. Cambridge University Press. pp. 307–310. ISBN 978-1-108-07326-4.
  16. ^ Collins 1998, pp. 137–138.
  17. ^ Collins 1998, p. 216–217.
  18. ^ a b Collins 2010, pp. 63–64.
  19. ^ The Concise Routledge Encyclopedia of Philosophy. 2000. p. 632.
  20. ^ a b c d e f g Fowler 2012, p. 48.
  21. ^ Helmuth von Glasenapp (1999). Jainism: An Indian Religion of Salvation. Motilal Banarsidass. pp. 234, 492. ISBN 978-81-208-1376-2.
  22. ^ Trainor 2004, p. 68.
  23. ^ Pruthi 2004, p. 200.
  24. ^ Duiker & Spielvogel 2008, pp. 52–53.
  25. ^ Pali Text Society (1921–1925). "Bhāvanā". The Pali Text Society's Pali-English dictionary. London: Chipstead. p. 503. Retrieved 27 January 2022 – via Digital Dictionaries of South Asia.
  26. ^ Monier-Williams (1899). "Bhāvana" and "Bhāvanā" (PDF). p. 755. Retrieved 9 December 2008 – via U. Cologne.
  27. ^ Nyanatiloka 1980, p. 67.
  28. ^ Collins 2010, p. 31.
  29. ^ a b Collins 2010, p. 29.
  30. ^ Collins 1998, p. 136.
  31. ^ James Hastings; John Alexander Selbie; Louis Herbert Gray (1922). Encyclopædia of Religion and Ethics. T. & T. Clark. pp. 616–618. ISBN 9780567065124.
  32. ^ Frazier 2011, pp. 84–86.
  33. ^ Atsushi Hayakawa (2014). Circulation of Fire in the Veda. LIT Verlag Münster. pp. 101–103 with footnote 262. ISBN 978-3-643-90472-0. The concept of punarmrtyu appeared, which conveys that even those who participated in rituals die again in the life after death when the merit of the ritual runs out.
  34. ^ Krishan, Yuvraj (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. pp. 17–27. ISBN 9788120812338.;
    The New Encyclopædia Britannica. Vol. 8. Encyclopædia Britannica. 1998. p. 533. ISBN 978-0-85229-633-2. [These Upanishadic texts] record the traditions of sages (Rishis) of the period, notably Yajnavalkya, who was a pioneer of new religious ideas. [...] Throughout the Vedic period, the idea that the world of heaven was not the end – and that even in heaven death was inevitable – had been growing. [...] This doctrine of samsara (reincarnation) is attributed to sage Uddalaka Aruni, [...] In the same text, the doctrine of karma (actions) is attributed to Yajnavalkya...
  35. ^ Patrul Rinpoche (1998). The Words of My Perfect Teacher. Boston: Shambhala. pp. 95–96. ISBN 978-0-7619-9027-7. After enjoying the happiness of a celestial realm, when his merit runs out he will be reborn here.
    Patrul Rinpoche (1998). (PDF). Archived from the original (PDF) on 10 May 2017.
  36. ^ Frazier 2011, pp. 84–86, Quote: "They reach the holy world of Indra and enjoy the celestial pleasures of the gods in heaven, but having enjoyed the vast world of heaven, they come back to the world of mortals when their merit runs out. So, by following the injunctions of the three Vedas with a desire for pleasures, they get to travel to and fro. (Mahābhārata 6.31:20–1)".
  37. ^ Christopher Key Chapple, ed. (2010). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. Translated by Winthrop Sargeant. State University of New York Press. p. 397. ISBN 978-1-4384-2840-6. Having enjoyed the vast world of heaven, they enter the world of mortals when their merit is exhausted. Thus conforming to the law of the three Vedas, Desiring enjoyments, they obtain the state of going and returning.
  38. ^ Yuvraj Krishan (1988), Is Karma Evolutionary?, Journal of Indian Council of Philosophical Research, Volume 6, pages 24-26
  39. ^ Surendranath Dasgupta (1956). A History of Indian Philosophy. Cambridge University Press. pp. 520–522.
  40. ^ Paul Deussen (2015). The System of the Vedanta: According to Badarayana's Brahma-Sutras and Shankara's Commentary thereon. KB Classics. pp. 357–359. ISBN 978-1-5191-1778-6.
  41. ^ Collins 2010, p. 30.
  42. ^ Collins 1998, p. 191.
  43. ^ a b c Buswell & Lopez 2014, pp. 589–590.
  44. ^ Keown 2004, pp. 194–195.
  45. ^ a b Buswell & Lopez 2014, p. 590.
  46. ^ "nirvana". Encyclopædia Britannica. Retrieved 22 October 2014.
  47. ^ Gombrich 2006, p. 65.
  48. ^ Gombrich 2006, p. 66.
  49. ^ Buswell & Lopez 2014, p. 589.
  50. ^ Collins 1990, pp. 82, 84: "Like all other things or concepts (dhammā) it is anattā, 'not-self. Whereas all 'conditioned things' (samkhāra - that is, all things produced by karma) are 'unsatisfactory and impermanent' (sabbe samkhāra dukkhā . . . aniccā) all dhammā whatsoever, whether conditioned things or the unconditioned nibbāna, are 'not-self (sabbe dhammā anattā). [...] The absolute indescribability of nirvana, along with its classification as anattā, 'not-self, has helped to keep the separation intact, precisely because of the impossibility of mutual discourse."
  51. ^ a b Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. pp. 18–21. ISBN 978-0-7007-1280-9. Quote: "The corrected interpretation they offered, widely accepted to his day, still associated anatta with nirvana. What it means, it was now states, is that in order to achieve liberation you need to understand that you are not, and nor do you have, and nor have you ever been or had, an abiding self."
  52. ^ Paul Williams; Anthony Tribe (2000). Buddhist Thought. Routledge. p. 61. ISBN 978-0-415-20701-0. He makes no mention of discovering the True Self in the Anattalakkhana Sutta. As we have seen, the Buddha explains how liberation comes from letting-go of all craving and attachment simply through seeing that things are not Self anatta. That is all there is to it. One cuts the force that leads to rebirth and suffering. There is no need to postulate a Self beyond all this. Indeed any postulated Self would lead to attachment, for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment. There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self (or with any other name, but fitting the Self-description) beyond the five aggregates.
  53. ^ Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. pp. 1–4, 85–88. ISBN 978-81-208-1649-7. Emptiness is a characteristically Buddhist teaching. The present study is concerned with this teaching of emptiness (P. sunnata, Skt. sunyata) as presented in the texts of early Buddhism. [...] The teaching of emptiness is recognized as the central philosophy of early Mahayana. However, this teaching exists in both early Buddhism and early Mahayana Buddhism, where it is connected with the meaning of conditioned genesis, the middle way, nirvana and not-self (P. anatta, Skt. anatman).,
  54. ^ Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 58–60, 136. ISBN 978-1-134-79348-8., Quote (p 59-60): "We may better understand what anatman implies if we examine Nagarjuna's concept of the void: shunyata or emptiness. Nagarjuna argued that there is no such thing as the fundamental nature, or essence, of anything. (...) In a word, all is emptiness, shunyata; instead of essence, there is a void. (...) everything is empty."; Quote (p 136): "What we can say, whichever branch of Buddhism we may have in mind, is that the state of nirvana, to which all Buddhists aspire, is like samadhi, a non-dual state. (...) the Buddhist concept of enlightened mind - bodhichitta - refers to a state beyond desire (dukkha) whereby the one who seeks nirvana has achieved shunyata, the emptiness or void described on pages 58-9."
  55. ^ John J. Makransky (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet. State University of New York Press. p. 85. ISBN 978-0-7914-3431-4.
  56. ^ Charles S. Prebish (2010). Buddhism: A Modern Perspective. Penn State Press. pp. 134–135. ISBN 978-0-271-03803-2.
  57. ^ Collins 2010, p. 54.
  58. ^ Olivelle 1992, pp. 5–9, 227–235, Quote: "Nirvana Upanishad...".
  59. ^ a b Fowler 2012, pp. 48–49.
  60. ^ . Oxford University Press. 2012. Archived from the original on 30 December 2014. Quote: 1. real self of the individual; 2. a person's soul
  61. ^ Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 51. ISBN 978-0-8160-7564-5.; Quote: The atman is the self or soul.
  62. ^ David Lorenzen (2004). Mittal, Sushil; Thursby, Gene (eds.). The Hindu World. Routledge. pp. 208–209. ISBN 9781134608751. Advaita and nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover the identity of individual soul (atman) with the universal ground of being (brahman) or to find god within himself.
  63. ^ [a] Anatta, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";
    [b] Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0791422175, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";
    [c] John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";
    [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now;
    [e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74
  64. ^ [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN 978-1-136-22877-3.
    [b] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN 978-1-134-90352-8. Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon.,
  65. ^ a b मुच Monier-Williams Sanskrit English Dictionary, Germany (2008)
  66. ^ Heinrich Robert Zimmer (1951). Philosophies of India. Princeton University Press. p. 41. ISBN 0-691-01758-1. Moksa, from the root muc, "to loose, set free, let go, release, liberate, deliver" [...] means "liberation, escape, freedom, release, rescue, deliverance, final emancipation of the soul.
  67. ^ Chad Meister (2009). Introducing Philosophy of Religion. Routledge. p. 25. ISBN 978-1-134-14179-1.
  68. ^ Christopher Key Chapple, ed. (2010). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. Translated by Winthrop Sargeant. State University of New York Press. pp. 157, 266–268. ISBN 978-1-4384-2840-6.
  69. ^ Easwaran 2007, p. 268.
  70. ^ Mahatma Gandhi (2009), John Strohmeier (ed.), The Bhagavad Gita – According to Gandhi, North Atlantic Books, p. 34, The nirvana of the Buddhists is shunyata, emptiness, but the nirvana of the Gita means peace and that is why it is described as brahma-nirvana [oneness with Brahman]
  71. ^ Jaini, Padmanabh (2000). Collected Papers on Jaina Studies. Delhi: Motilal Banarsidass Publ. ISBN 81-208-1691-9.: "Moksa and Nirvana are synonymous in Jainism". p. 168
  72. ^ Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in society Cambridge University Press. ISBN 0521365058: "Nirvana: A synonym for liberation, release, moksa." p. 297
  73. ^ a b Jacobi, Hermann; Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45. Oxford: The Clarendon Press.
  74. ^ William Owen Cole; Piara Singh Sambhi (1995). The Sikhs: Their Religious Beliefs and Practices. Sussex Academic Press. p. 68. ISBN 978-1-898723-13-4.
  75. ^ Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. pp. 219–220. ISBN 978-1-4411-5366-1.
  76. ^ a b H. S. Singha (2000). The Encyclopedia of Sikhism. Hemkunt Press. p. 148. ISBN 978-81-7010-301-1.
  77. ^ W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. pp. 134–. ISBN 978-0-8108-6344-6.
  78. ^ Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 ISBN 978-0-834-82414-0 page 669

Online references

  1. ^ a b "Donald S. lopez Jr., Nirvana, Encyclopædia Britannica".
  2. ^ . Archived from the original on 22 February 2014. Retrieved 17 February 2014.

Sources

  • Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.
  • Collins, Steven (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. ISBN 978-0-521-39726-1.
  • Collins, Steven (1998), Nirvana and Other Buddhist Felicities, Cambridge University Press, ISBN 978-0-521-57054-1
  • Collins, Steven (2010), Nirvana: Concept, Imagery, Narrative, Cambridge University Press, ISBN 978-0-521-88198-2
  • Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800. ISBN 9780495050537.
  • Easwaran, Eknath (2007), The Bhagavad Gita:(Classics of Indian Spirituality), Nilgiri Press, ISBN 9781586380199
  • Frazier, Jessica (2011), The Continuum Companion to Hindu Studies, Continuum International Publishing Group, ISBN 978-0-8264-9966-0
  • Fowler, Jeaneane D. (2012), The Bhagavad Gita: A Text and Commentary for Students, Sussex Academic Press, ISBN 9781845193461
  • Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5.
  • Keown, Damien (2004). A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-157917-2.
  • Nyanatiloka, Mahathera (1980), Buddhist Dictionary: Manual of Terms And Doctrines (4th ed.), Kandy, Sri Lanka: Buddhist Publication Society
  • Olivelle, Patrick (1992). The Samnyasa Upanisads: Hindu Scriptures on Asceticism and Renunciation. Oxford University Press. ISBN 9780195361377.
  • Pruthi, R.K. (2004). Sikhism And Indian Civilization. ISBN 9788171418794.
  • Trainor, Kevin (2004), Buddhism: The Illustrated Guide, Oxford University Press, ISBN 978-0-19-517398-7

Further reading

  • Brahm, Ajahn (2006). (PDF). Wisdom Publications. ISBN 9780861712755. Archived from the original (PDF) on 5 March 2016. Retrieved 13 June 2016.
  • Kawamura (1981). Bodhisattva Doctrine in Buddhism. Wilfrid Laurier University Press.
  • Lindtner, Christian (1997). "Problems of Pre-Canonical Buddhism". Buddhist Studies Review. 14 (2): 109–139. doi:10.1558/bsrv.v14i2.14851. S2CID 247883744.
  • Nananaranda, Katukurunde (2012). Nibbana - The Mind Stilled (Vol. I-VII). Dharma Grantha Mudrana Bharaya.
  • Williams, Paul; Tribe, Anthony (2000). Buddhist Thought. Routledge. ISBN 978-0-415-20701-0.
  • Yogi Kanna (2011). Nirvana: Absolute Freedom. Kamath Publishings.

External links

 
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Look up nirvana in Wiktionary, the free dictionary.
  • English translation of the Mahayana Mahaparinirvana Sutra

January 23, 2023
nirvana, this, article, about, religious, concept, concept, buddhism, buddhism, american, rock, band, band, other, uses, disambiguation, nirvāṇa, ɪər, ɑː, neer, ɜːr, sanskrit, nirvāṇa, nɪɽʋaːɳɐ, pali, nibbāna, prakrit, ṇivvāṇa, literally, blown, lamp, concept,. This article is about the religious concept For the concept of Nirvana in Buddhism see Nirvana Buddhism For the American rock band see Nirvana band For other uses see Nirvana disambiguation Nirvaṇa n ɪer ˈ v ɑː n e neer VAH ne ˈ v ae n e VAN e n ɜːr nur 1 Sanskrit न र व ण nirvaṇa nɪɽʋaːɳɐ Pali nibbana Prakrit ṇivvaṇa literally blown out as in an oil lamp 2 is a concept in Indian religions Buddhism Hinduism Jainism and Sikhism that represents the ultimate state of soteriological release the liberation from duḥkha and saṃsara 3 web 1 4 Translations ofNirvanaSanskritन र व ण IAST nirvaṇa PalinibbanaBurmeseန ဗ ဗ န MLCTS neɪʔbaɰ Chinese涅槃 Pinyin niepan IndonesiannirwanaJapanese涅槃 Rōmaji nehan Khmerន ព វ ន UNGEGN nĭpvean ALA LC nibvan IPA nippien Korean열반 RR yeolban Monန ဗ န nippan MongolianNirvaan dүr nirvaan dur Shanၼ ၵ ပ ၼ nik3paan2 Sinhalaන ර ව ණ nivana Tibetanམ ངན ལས འདས པ mya ngan las das pa TagalognirvannaThainiphphan RTGS nipphan Vietnameseniết banGlossary of BuddhismTranslations ofNirvanaEnglishfreedom liberationSanskritन र व ण IAST nirvaṇa Bengaliন র ব ণ nirbano Gujaratiન ર વ ણ nirvaṇa Hindiन र व ण nirvaṇa Javaneseꦤ ꦮꦤ nirwana Kannadaನ ರ ವ ಣ nirvaṇa Malayalamന ർവ ണ nirvanam Marathiन र व ण nirvaṇa Nepaliन र व ण nirvaṇa Odiaନ ର ବ ଣ nirbaana Punjabiਨ ਰਬ ਣ nirbaṇa Tamilவ ட ப ற Veeduperu Teluguన ర వ ణ nirvaanam Glossary of Hinduism termsIn Indian religions nirvana is synonymous with moksha and mukti note 1 All Indian religions assert it to be a state of perfect quietude freedom highest happiness as well as the liberation from attachment and worldly suffering and the ending of samsara the round of existence 6 7 However non Buddhist and Buddhist traditions describe these terms for liberation differently 8 In Hindu philosophy it is the union of or the realization of the identity of Atman with Brahman depending on the Hindu tradition 9 10 11 In Jainism nirvana is also the soteriological goal representing the release of a soul from karmic bondage and samsara 12 In the Buddhist context nirvana refers to realization of non self and emptiness marking the end of rebirth by stilling the fires that keep the process of rebirth going 8 13 14 To achieve this status one has to get rid of three psychological evils Raga greed desire Dwesha anger and Moha delusion Contents 1 Etymology 2 Overview 3 Buddhism 4 Hinduism 4 1 Moksha 4 2 Brahma nirvana in the Bhagavad Gita 5 Jainism 6 Sikhism 7 Manichaenism 8 See also 9 Notes 10 References 10 1 Online references 11 Sources 12 Further reading 13 External linksEtymology EditThe ideas of spiritual liberation with the concept of soul and Brahman appear in Vedic texts and Upanishads such as in verse 4 4 6 of the Brihadaranyaka Upanishad 15 The term nirvana in the soteriological sense of blown out extinguished state of liberation appears at many places in Vedas particularly in Bhagavata Purana however populist opinion does not give credit to either the Vedas or the Upanishads Erroneously Collins states the Buddhists seem to have been the first to call it nirvana 16 This may have been deliberate use of words in early Buddhism suggests Collins since Atman and Brahman were described in Vedic texts and Upanishads with the imagery of fire as something good desirable and liberating 17 Collins says the word nirvaṇa is from the verbal root va blow in the form of past participle vana blown prefixed with the preverb nis meaning out Hence the original meaning of the word is blown out extinguished Sandhi changes the sounds the v of vana causes nis to become nir and then the r of nir causes retroflexion of the following n nis vana gt nirvaṇa 18 However the Buddhist meaning of nirvana also has other interpretations L S Cousins said that in popular usage nirvana was the goal of Buddhist discipline the final removal of the disturbing mental elements which obstruct a peaceful and clear state of mind together with a state of awakening from the mental sleep which they induce 19 Overview EditNirvaṇa is a term found in the texts of all major Indian religions Hinduism 20 Jainism 21 Buddhism 22 and Sikhism 23 24 It refers to the profound peace of mind that is acquired with moksha liberation from samsara or release from a state of suffering after respective spiritual practice or sadhana note 2 The liberation from Saṃsara developed as an ultimate goal and soteriological value in the Indian culture and called by different terms such as nirvana moksha mukti and kaivalya This basic scheme underlies Hinduism Jainism and Buddhism where the ultimate aim is the timeless state of moksa or as the Buddhists first seem to have called it nirvana 28 Although the term occurs in the literatures of a number of ancient Indian traditions the concept is most commonly associated with Buddhism web 1 Some writers believe the concept was adopted by other Indian religions after it became established in Buddhism but with different meanings and description for instance the use of Moksha in the Hindu text Bhagavad Gita of the Mahabharata 20 The idea of moksha is connected to the Vedic culture where it conveyed a notion of amrtam immortality 29 30 and also a notion of a timeless unborn or the still point of the turning world of time It was also its timeless structure the whole underlying the spokes of the invariable but incessant wheel of time note 3 The hope for life after death started with notions of going to the worlds of the Fathers or Ancestors and or the world of the Gods or Heaven 29 note 4 The earliest Vedic texts incorporate the concept of life followed by an afterlife in heaven and hell based on cumulative virtues merit or vices demerit 31 However the ancient Vedic Rishis challenged this idea of afterlife as simplistic because people do not live an equally moral or immoral life Between generally virtuous lives some are more virtuous while evil too has degrees and either permanent heaven or permanent hell is disproportionate The Vedic thinkers introduced the idea of an afterlife in heaven or hell in proportion to one s merit and when this runs out one returns and is reborn 32 33 34 The idea of rebirth following running out of merit appears in Buddhist texts as well 35 This idea appears in many ancient and medieval texts as Saṃsara or the endless cycle of life death rebirth and redeath such as section 6 31 of the Mahabharata 36 and verse 9 21 of the Bhagavad Gita 37 38 note 5 The Saṃsara the life after death and what impacts rebirth came to be seen as dependent on karma 41 Buddhism EditMain article Nirvana Buddhism Khmer traditional mural painting depicts Gautama Buddha entering nirvana Dharma assembly pavilion Wat Botum Wattey Reacheveraram Phnom Penh Cambodia Nirvana nibbana literally means blowing out or quenching 42 It is the most used as well as the earliest term to describe the soteriological goal in Buddhism release from the cycle of rebirth saṃsara 43 Nirvana is part of the Third Truth on cessation of dukkha in the Four Noble Truths doctrine of Buddhism 43 It is the goal of the Noble Eightfold Path 44 The Buddha is believed in the Buddhist scholastic tradition to have realized two types of nirvana one at enlightenment and another at his death 45 The first is called sopadhishesa nirvana nirvana with a remainder the second parinirvana or anupadhishesa nirvana nirvana without remainder or final nirvana 45 In the Buddhist tradition nirvana is described as the extinguishing of the fires that cause rebirths and associated suffering 46 The Buddhist texts identify these three fires 47 or three poisons as raga greed sensuality dvesha aversion hate and avidya or moha ignorance delusion 48 49 The state of nirvana is also described in Buddhism as cessation of all afflictions cessation of all actions cessation of rebirths and suffering that are a consequence of afflictions and actions 43 Liberation is described as identical to anatta anatman non self lack of any self 50 51 In Buddhism liberation is achieved when all things and beings are understood to be with no Self 51 52 Nirvana is also described as identical to achieving sunyata emptiness where there is no essence or fundamental nature in anything and everything is empty 53 54 In time with the development of Buddhist doctrine other interpretations were given such as being an unconditioned state 55 a fire going out for lack of fuel abandoning weaving vana together of life after life 18 and the elimination of desire 56 However Buddhist texts have asserted since ancient times that nirvana is more than destruction of desire it is the object of the knowledge of the Buddhist path 57 Hinduism EditThe most ancient texts of Hinduism such as the Vedas and early Upanishads don t mention the soteriological term Nirvana 20 This term is found in texts such as the Bhagavad Gita 20 and the Nirvana Upanishad likely composed in the post Buddha era 58 The concept of Nirvana is described differently in Buddhist and Hindu literature 59 Hinduism has the concept of Atman the soul self 60 61 62 asserted to exist in every living being while Buddhism asserts through its anatman doctrine that there is no Atman in any being 63 64 Nirvana in Buddhism is stilling mind cessation of desires and action unto emptiness states Jeaneane Fowler while nirvana in post Buddhist Hindu texts is also stilling mind but not inaction and not emptiness rather it is the knowledge of true Self Atman and the acceptance of its universality and unity with Brahman 59 Moksha Edit Main article Moksha The ancient soteriological concept in Hinduism is moksha described as the liberation from the cycle of birth and death through self knowledge and the eternal connection of Atman soul self and metaphysical Brahman Moksha is derived from the root muc Sanskrit म च which means free let go release liberate Moksha means liberation freedom emancipation of the soul 65 66 In the Vedas and early Upanishads the word mucyate Sanskrit म च यत 65 appears which means to be set free or release such as of a horse from its harness The traditions within Hinduism state that there are multiple paths Sanskrit marga to moksha jnana marga the path of knowledge bhakti marga the path of devotion and karma marga the path of action 67 Brahma nirvana in the Bhagavad Gita Edit The term Brahma nirvana appears in verses 2 72 and 5 24 26 of the Bhagavad Gita 68 It is the state of release or liberation the union with the Brahman 6 According to Easwaran it is an experience of blissful egolessness 69 According to Zaehner Johnson and other scholars nirvana in the Gita is a Buddhist term adopted by the Hindus 20 Zaehner states it was used in Hindu texts for the first time in the Bhagavad Gita and that the idea therein in verse 2 71 72 to suppress one s desires and ego is also Buddhist 20 According to Johnson the term nirvana is borrowed from the Buddhists to confuse the Buddhists by linking the Buddhist nirvana state to the pre Buddhist Vedic tradition of metaphysical absolute called Brahman 20 According to Mahatma Gandhi the Hindu and Buddhist understanding of nirvana are different because the nirvana of the Buddhists is shunyata emptiness but the nirvana of the Gita means peace and that is why it is described as brahma nirvana oneness with Brahman 70 Jainism EditMain article Moksha Jainism Kalpasutra folio on Mahavira Nirvana Note the crescent shaped Siddhashila a place where all siddhas reside after nirvana The terms moksa and nirvana are often used interchangeably in the Jain texts 71 72 Rishabhanatha believed to have lived over a million years ago was the first Tirthankara to attain nirvana Uttaradhyana Sutra provides an account of Sudharman also called Gautama and one of the disciples of Mahavira explaining the meaning of nirvana to Kesi a disciple of Parshva 73 note 6 There is a safe place in view of all but difficult of approach where there is no old age nor death no pain nor disease It is what is called nirvaṇa or freedom from pain or perfection which is in view of all it is the safe happy and quiet place which the great sages reach That is the eternal place in view of all but difficult of approach Those sages who reach it are free from sorrows they have put an end to the stream of existence 81 4 Translated by Hermann Jacobi 1895Sikhism EditThe concept of liberation as extinction of suffering along with the idea of sansara as the cycle of rebirth is also part of Sikhism 74 Nirvana appears in Sikh texts as the term Nirban 75 76 However the more common term is Mukti or Moksh 77 a salvation concept wherein loving devotion to God is emphasized for liberation from endless cycle of rebirths 76 In sikhism Nirvana is not an after life concept but a goal for the living Furthermore Sikh nirvana mukti is achieved thru devotion to satguru truth who sets you free from reincarnation bharam superstition false belief Manichaenism EditThe term Nirvana also mentioned is parinirvana is in the 13th or 14th century Manichaean work The great song to Mani and The story of the Death of Mani referring to the realm of light 78 See also EditAtaraxia Baqaa Bodhi Dzogchen Enlightenment spiritual God in Buddhism Jannah Islam Jnana Monastic silence Nirguna Nirvana fallacy Satori Salvation Shangri La Sunyata Yoga ZenNotes Edit Also called vimoksha vimukti The Soka Gakkai Dictionary of Buddhism Vimoksha 解脱 Skt Jpn gedatsu Emancipation release or liberation The Sanskrit words vimukti mukti and moksha also have the same meaning Vimoksha means release from the bonds of earthly desires delusion suffering and transmigration While Buddhism sets forth various kinds and stages of emancipation or enlightenment the supreme emancipation is nirvana 5 web 2 It is sometimes referred to as bhavana which refers to spiritual development or cultivating or producing 25 26 in the sense of calling into existence 27 The wheel is a typical Vedic or Indo European symbol which is manifested in various symbols of the Vedic religion and of Buddhism and Hinduism See for examples Dharmacakra Chakra Chakravartin Kalachakra Dukkha and Mandala See also Heaven Christianity and Walhalla Many texts discuss this theory of rebirth with the concepts of Devayana path of gods and Pitryana path of fathers 39 40 The authenticity of this text is in doubt because Parshva in Jain tradition lived about 250 years before Mahavira and his disciple Kesi would have been a few hundred years old when he met the disciple of Mahavira See Jacobi 1895 footnotes 73 References Edit nirvana Random House Webster s Unabridged Dictionary Richard Gombrich Theravada Buddhism A Social History from Ancient Benares to Modern Colombo Routledge Chad Meister 2009 Introducing Philosophy of Religion Routledge p 25 ISBN 978 1 134 14179 1 Buddhism the soteriological goal is nirvana liberation from the wheel of samsara and extinction of all desires cravings and suffering Kristin Johnston Largen What Christians Can Learn from Buddhism Rethinking Salvation Fortress Press pp 107 108 ISBN 978 1 4514 1267 3 One important caveat must be noted for many lay Buddhists all over the world rebirth in a higher realm rather than realizing nirvana has been the primary religious goal while many Buddhists strongly emphasize the soteriological value of the Buddha s teaching on nirvana escape from samsara many other Buddhists focus their practice on more tangible goals in particular on the propitious rebirth in one s next life IN THE PRESENCE OF NIBBANA Developing Faith in the Buddhist Path to Enlightenment What Buddha Taught net Retrieved 22 October 2014 a b Gavin Flood Nirvana In John Bowker ed Oxford Dictionary of World Religions Anindita N Balslev 2014 On World Religions Diversity Not Dissension SAGE Publications pp 28 29 ISBN 978 93 5150 405 4 a b Loy David 1982 Enlightenment in Buddhism and Advaita Vedanta International Philosophical Quarterly Philosophy Documentation Center 22 1 65 74 doi 10 5840 ipq19822217 What most distinguishes Indian from Western philosophy is that all the important Indian systems point to the same phenomenon Enlightenment or Liberation Enlightenment has different names in the various systems kaivalya nirvana moksha etc and is described in different ways Brian Morris 2006 Religion and Anthropology A Critical Introduction Cambridge University Press p 51 ISBN 978 0 521 85241 8 There has been some dispute as to the exact meaning of nirvana but clearly the Buddhist theory of no soul seems to imply quite a different perspective from that of Vedantist philosophy in which the individual soul or self atman is seen as identical with the world soul or Brahman god on the doctrine of anatta no soul Gwinyai H Muzorewa 2000 The Great Being Wipf pp 52 54 ISBN 978 1 57910 453 5 Even the Atman depends on the Brahman In fact the two are essentially the same Hindu theology believes that the Atman ultimately becomes one with the Brahman One s true identity lies in realizing that the Atman in me and the Brahman the ground of all existence are similar The closest kin of Atman is the Atman of all living things which is grounded in the Brahman When the Atman strives to be like Brahman it is only because it realizes that that is its origin God Separation between the Atman and the Brahman is proved to be impermanent What is ultimately permanent is the union between the Atman and the Brahman Thus life s struggle is for the Atman to be released from the body which is impermanent to unite with Brahman which is permanent this doctrine is known as Moksha Fowler 2012 p 46 Shankara interpreted the whole of the Gita as extolling the path of knowledge as the best means to moksha and a total identity of the atman with Brahman John E Cort 1990 MODELS OF AND FOR THE STUDY OF THE JAINS Method amp Theory in the Study of Religion Vol 2 No 1 Brill Academic pages 42 71 Collins 1990 pp 81 84 Peter Harvey 2001 Buddhism Bloomsbury Academic pp 98 99 ISBN 978 1 4411 4726 4 Nirvana is beyond the processes involved in dying and reborn Nirvana is emptiness in being void of any grounds for the delusion of a permanent substantial Self and because it cannot be conceptualized in any view which links it to I or mine or Self It is known in this respect by one with deep insight into everything as not Self anatta empty of Self Max Muller 2011 Theosophy Or Psychological Religion Cambridge University Press pp 307 310 ISBN 978 1 108 07326 4 Collins 1998 pp 137 138 Collins 1998 p 216 217 a b Collins 2010 pp 63 64 The Concise Routledge Encyclopedia of Philosophy 2000 p 632 a b c d e f g Fowler 2012 p 48 Helmuth von Glasenapp 1999 Jainism An Indian Religion of Salvation Motilal Banarsidass pp 234 492 ISBN 978 81 208 1376 2 Trainor 2004 p 68 Pruthi 2004 p 200 Duiker amp Spielvogel 2008 pp 52 53 Pali Text Society 1921 1925 Bhavana The Pali Text Society s Pali English dictionary London Chipstead p 503 Retrieved 27 January 2022 via Digital Dictionaries of South Asia Monier Williams 1899 Bhavana and Bhavana PDF p 755 Retrieved 9 December 2008 via U Cologne Nyanatiloka 1980 p 67 Collins 2010 p 31 a b Collins 2010 p 29 Collins 1998 p 136 James Hastings John Alexander Selbie Louis Herbert Gray 1922 Encyclopaedia of Religion and Ethics T amp T Clark pp 616 618 ISBN 9780567065124 Frazier 2011 pp 84 86 Atsushi Hayakawa 2014 Circulation of Fire in the Veda LIT Verlag Munster pp 101 103 with footnote 262 ISBN 978 3 643 90472 0 The concept of punarmrtyu appeared which conveys that even those who participated in rituals die again in the life after death when the merit of the ritual runs out Krishan Yuvraj 1997 The Doctrine of Karma Its Origin and Development in Brahmaṇical Buddhist and Jaina Traditions Bharatiya Vidya Bhavan pp 17 27 ISBN 9788120812338 The New Encyclopaedia Britannica Vol 8 Encyclopaedia Britannica 1998 p 533 ISBN 978 0 85229 633 2 These Upanishadic texts record the traditions of sages Rishis of the period notably Yajnavalkya who was a pioneer of new religious ideas Throughout the Vedic period the idea that the world of heaven was not the end and that even in heaven death was inevitable had been growing This doctrine of samsara reincarnation is attributed to sage Uddalaka Aruni In the same text the doctrine of karma actions is attributed to Yajnavalkya Patrul Rinpoche 1998 The Words of My Perfect Teacher Boston Shambhala pp 95 96 ISBN 978 0 7619 9027 7 After enjoying the happiness of a celestial realm when his merit runs out he will be reborn here Patrul Rinpoche 1998 The Words of My Perfect Teacher PDF Archived from the original PDF on 10 May 2017 Frazier 2011 pp 84 86 Quote They reach the holy world of Indra and enjoy the celestial pleasures of the gods in heaven but having enjoyed the vast world of heaven they come back to the world of mortals when their merit runs out So by following the injunctions of the three Vedas with a desire for pleasures they get to travel to and fro Mahabharata 6 31 20 1 Christopher Key Chapple ed 2010 The Bhagavad Gita Twenty fifth Anniversary Edition Translated by Winthrop Sargeant State University of New York Press p 397 ISBN 978 1 4384 2840 6 Having enjoyed the vast world of heaven they enter the world of mortals when their merit is exhausted Thus conforming to the law of the three Vedas Desiring enjoyments they obtain the state of going and returning Yuvraj Krishan 1988 Is Karma Evolutionary Journal of Indian Council of Philosophical Research Volume 6 pages 24 26 Surendranath Dasgupta 1956 A History of Indian Philosophy Cambridge University Press pp 520 522 Paul Deussen 2015 The System of the Vedanta According to Badarayana s Brahma Sutras and Shankara s Commentary thereon KB Classics pp 357 359 ISBN 978 1 5191 1778 6 Collins 2010 p 30 Collins 1998 p 191 a b c Buswell amp Lopez 2014 pp 589 590 Keown 2004 pp 194 195 a b Buswell amp Lopez 2014 p 590 nirvana Encyclopaedia Britannica Retrieved 22 October 2014 Gombrich 2006 p 65 Gombrich 2006 p 66 Buswell amp Lopez 2014 p 589 Collins 1990 pp 82 84 Like all other things or concepts dhamma it is anatta not self Whereas all conditioned things samkhara that is all things produced by karma are unsatisfactory and impermanent sabbe samkhara dukkha anicca all dhamma whatsoever whether conditioned things or the unconditioned nibbana are not self sabbe dhamma anatta The absolute indescribability of nirvana along with its classification as anatta not self has helped to keep the separation intact precisely because of the impossibility of mutual discourse a b Sue Hamilton 2000 Early Buddhism A New Approach the I of the Beholder Routledge pp 18 21 ISBN 978 0 7007 1280 9 Quote The corrected interpretation they offered widely accepted to his day still associated anatta with nirvana What it means it was now states is that in order to achieve liberation you need to understand that you are not and nor do you have and nor have you ever been or had an abiding self Paul Williams Anthony Tribe 2000 Buddhist Thought Routledge p 61 ISBN 978 0 415 20701 0 He makes no mention of discovering the True Self in the Anattalakkhana Sutta As we have seen the Buddha explains how liberation comes from letting go of all craving and attachment simply through seeing that things are not Self anatta That is all there is to it One cuts the force that leads to rebirth and suffering There is no need to postulate a Self beyond all this Indeed any postulated Self would lead to attachment for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self or with any other name but fitting the Self description beyond the five aggregates Mun Keat Choong 1999 The Notion of Emptiness in Early Buddhism Motilal Banarsidass pp 1 4 85 88 ISBN 978 81 208 1649 7 Emptiness is a characteristically Buddhist teaching The present study is concerned with this teaching of emptiness P sunnata Skt sunyata as presented in the texts of early Buddhism The teaching of emptiness is recognized as the central philosophy of early Mahayana However this teaching exists in both early Buddhism and early Mahayana Buddhism where it is connected with the meaning of conditioned genesis the middle way nirvana and not self P anatta Skt anatman Ray Billington 2002 Understanding Eastern Philosophy Routledge pp 58 60 136 ISBN 978 1 134 79348 8 Quote p 59 60 We may better understand what anatman implies if we examine Nagarjuna s concept of the void shunyata or emptiness Nagarjuna argued that there is no such thing as the fundamental nature or essence of anything In a word all is emptiness shunyata instead of essence there is a void everything is empty Quote p 136 What we can say whichever branch of Buddhism we may have in mind is that the state of nirvana to which all Buddhists aspire is like samadhi a non dual state the Buddhist concept of enlightened mind bodhichitta refers to a state beyond desire dukkha whereby the one who seeks nirvana has achieved shunyata the emptiness or void described on pages 58 9 John J Makransky 1997 Buddhahood Embodied Sources of Controversy in India and Tibet State University of New York Press p 85 ISBN 978 0 7914 3431 4 Charles S Prebish 2010 Buddhism A Modern Perspective Penn State Press pp 134 135 ISBN 978 0 271 03803 2 Collins 2010 p 54 Olivelle 1992 pp 5 9 227 235 Quote Nirvana Upanishad a b Fowler 2012 pp 48 49 Atman in Oxford Dictionaries Oxford University Press 2012 Archived from the original on 30 December 2014 Quote 1 real self of the individual 2 a person s soul Constance Jones James D Ryan 2006 Encyclopedia of Hinduism Infobase p 51 ISBN 978 0 8160 7564 5 Quote The atman is the self or soul David Lorenzen 2004 Mittal Sushil Thursby Gene eds The Hindu World Routledge pp 208 209 ISBN 9781134608751 Advaita and nirguni movements on the other hand stress an interior mysticism in which the devotee seeks to discover the identity of individual soul atman with the universal ground of being brahman or to find god within himself a Anatta Encyclopaedia Britannica 2013 Quote Anatta in Buddhism the doctrine that there is in humans no permanent underlying soul The concept of anatta or anatman is a departure from the Hindu belief in atman the self b Steven Collins 1994 Religion and Practical Reason Editors Frank Reynolds David Tracy State Univ of New York Press ISBN 978 0791422175 page 64 Central to Buddhist soteriology is the doctrine of not self Pali anatta Sanskrit anatman the opposed doctrine of atman is central to Brahmanical thought Put very briefly this is the Buddhist doctrine that human beings have no soul no self no unchanging essence c John C Plott et al 2000 Global History of Philosophy The Axial Age Volume 1 Motilal Banarsidass ISBN 978 8120801585 page 63 Quote The Buddhist schools reject any Atman concept As we have already observed this is the basic and ineradicable distinction between Hinduism and Buddhism d Katie Javanaud 2013 Is The Buddhist No Self Doctrine Compatible With Pursuing Nirvana Philosophy Now e David Loy 1982 Enlightenment in Buddhism and Advaita Vedanta Are Nirvana and Moksha the Same International Philosophical Quarterly Volume 23 Issue 1 pages 65 74 a Christmas Humphreys 2012 Exploring Buddhism Routledge pp 42 43 ISBN 978 1 136 22877 3 b Richard Gombrich 2006 Theravada Buddhism Routledge p 47 ISBN 978 1 134 90352 8 Buddha s teaching that beings have no soul no abiding essence This no soul doctrine anatta vada he expounded in his second sermon a b म च Monier Williams Sanskrit English Dictionary Germany 2008 Heinrich Robert Zimmer 1951 Philosophies of India Princeton University Press p 41 ISBN 0 691 01758 1 Moksa from the root muc to loose set free let go release liberate deliver means liberation escape freedom release rescue deliverance final emancipation of the soul Chad Meister 2009 Introducing Philosophy of Religion Routledge p 25 ISBN 978 1 134 14179 1 Christopher Key Chapple ed 2010 The Bhagavad Gita Twenty fifth Anniversary Edition Translated by Winthrop Sargeant State University of New York Press pp 157 266 268 ISBN 978 1 4384 2840 6 Easwaran 2007 p 268 Mahatma Gandhi 2009 John Strohmeier ed The Bhagavad Gita According to Gandhi North Atlantic Books p 34 The nirvana of the Buddhists is shunyata emptiness but the nirvana of the Gita means peace and that is why it is described as brahma nirvana oneness with Brahman Jaini Padmanabh 2000 Collected Papers on Jaina Studies Delhi Motilal Banarsidass Publ ISBN 81 208 1691 9 Moksa and Nirvana are synonymous in Jainism p 168 Michael Carrithers Caroline Humphrey 1991 The Assembly of listeners Jains in society Cambridge University Press ISBN 0521365058 Nirvana A synonym for liberation release moksa p 297 a b Jacobi Hermann Ed F Max Muller 1895 Uttaradhyayana Sutra Jain Sutras Part II Sacred Books of the East Vol 45 Oxford The Clarendon Press William Owen Cole Piara Singh Sambhi 1995 The Sikhs Their Religious Beliefs and Practices Sussex Academic Press p 68 ISBN 978 1 898723 13 4 Arvind Pal Singh Mandair 2013 Sikhism A Guide for the Perplexed Bloomsbury Academic pp 219 220 ISBN 978 1 4411 5366 1 a b H S Singha 2000 The Encyclopedia of Sikhism Hemkunt Press p 148 ISBN 978 81 7010 301 1 W H McLeod 2009 The A to Z of Sikhism Scarecrow pp 134 ISBN 978 0 8108 6344 6 Willis Barnstone Marvin Meyer The Gnostic Bible Revised and Expanded Edition Shambhala Publications 2009 ISBN 978 0 834 82414 0 page 669 Online references Edit a b Donald S lopez Jr Nirvana Encyclopaedia Britannica The Soka Gakkai Dictionary of Buddhism vimoksha Archived from the original on 22 February 2014 Retrieved 17 February 2014 Sources EditBuswell Robert E Lopez Donald S 2014 The Princeton Dictionary of Buddhism Princeton University Press ISBN 978 1 4008 4805 8 Collins Steven 1990 Selfless Persons Imagery and Thought in Theravada Buddhism Cambridge University Press ISBN 978 0 521 39726 1 Collins Steven 1998 Nirvana and Other Buddhist Felicities Cambridge University Press ISBN 978 0 521 57054 1 Collins Steven 2010 Nirvana Concept Imagery Narrative Cambridge University Press ISBN 978 0 521 88198 2 Duiker William J Spielvogel Jackson J 2008 World History To 1800 ISBN 9780495050537 Easwaran Eknath 2007 The Bhagavad Gita Classics of Indian Spirituality Nilgiri Press ISBN 9781586380199 Frazier Jessica 2011 The Continuum Companion to Hindu Studies Continuum International Publishing Group ISBN 978 0 8264 9966 0 Fowler Jeaneane D 2012 The Bhagavad Gita A Text and Commentary for Students Sussex Academic Press ISBN 9781845193461 Gombrich Richard F 2006 How Buddhism Began The Conditioned Genesis of the Early Teachings Routledge ISBN 978 1 134 19639 5 Keown Damien 2004 A Dictionary of Buddhism Oxford University Press ISBN 978 0 19 157917 2 Nyanatiloka Mahathera 1980 Buddhist Dictionary Manual of Terms And Doctrines 4th ed Kandy Sri Lanka Buddhist Publication Society Olivelle Patrick 1992 The Samnyasa Upanisads Hindu Scriptures on Asceticism and Renunciation Oxford University Press ISBN 9780195361377 Pruthi R K 2004 Sikhism And Indian Civilization ISBN 9788171418794 Trainor Kevin 2004 Buddhism The Illustrated Guide Oxford University Press ISBN 978 0 19 517398 7Further reading EditBrahm Ajahn 2006 Mindfulness Bliss and Beyond A Meditator s Handbook PDF Wisdom Publications ISBN 9780861712755 Archived from the original PDF on 5 March 2016 Retrieved 13 June 2016 Kawamura 1981 Bodhisattva Doctrine in Buddhism Wilfrid Laurier University Press Lindtner Christian 1997 Problems of Pre Canonical Buddhism Buddhist Studies Review 14 2 109 139 doi 10 1558 bsrv v14i2 14851 S2CID 247883744 Nananaranda Katukurunde 2012 Nibbana The Mind Stilled Vol I VII Dharma Grantha Mudrana Bharaya Williams Paul Tribe Anthony 2000 Buddhist Thought Routledge ISBN 978 0 415 20701 0 Yogi Kanna 2011 Nirvana Absolute Freedom Kamath Publishings External links Edit Wikiquote has quotations related to Nirvana Look up nirvana in Wiktionary the free dictionary Nibbana The Mind Stilled Vol I Sermons on Nibbana English translation of the Mahayana Mahaparinirvana Sutra 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