Nir v a na

Translations ofNirvana

English lit. "blown out";[1]

extinction of the threefires that causerebirth[2][3]

Sanskrit �नवा�ण (IAST: nirvāṇa)

Pali nibbāna

Burmese နဗိ�ာန ်(IPA: [neɪʔbàɰ̃])

Chinese �� (Pinyin: nièpán)

Japanese 涅槃 (rōmaji: nehan)

Khmer និ�� ន (UNGEGN: nippean)

Korean 열반 (RR: yeolban)

Mon နဗဳာန ်([nìppàn])

Mongolian Нирваан дүр (nirvaan dür)

Shan ၼိၵ်ႈပၢၼ်ႇ ([nik3paan2])

Sinhala ��වාණ (nivana)

Tibetan �་ངན་ལས་འདས་པ། (mya ngan las 'daspa)

Thai นิพพาน (RTGS: nipphan)

Vietnamese niết bàn

Indonesian nirwana

Glossary of Buddhism

Translations of

Nirvana

Nirvāṇa (/nɪərˈvɑːnə/ neer-VAH-nə, /-ˈvænə/ - VAN-ə, /nɜːr-/nur-;[4] Sanskrit: �नवा�ण nirvāṇa [nɪɽʋaːɳɐ]; Pali: nibbāna; Prakrit:ṇivvāṇa, literally "blown out", as in an oil lamp[1]) is commonlyassociated with Buddhism, most Hinduism, Jainism and Sikhism andrepresents its ultimate state of soteriological release, the liberationfrom repeated rebirth in saṃsāra.[3][web 1][5]

In Indian religions, nirvana is synonymous with moksha andmukti.[note 1] All Indian religions assert it to be a state of perfectquietude, freedom, highest happiness as well as the liberation from orending of samsara, the repeating cycle of birth, life and death.[7][8]

However, non-Buddhist and Buddhist traditions describe these termsfor liberation differently.[9] In Hindu philosophy, it is the union of orthe realization of the identity of Atman with Brahman, depending onthe Hindu tradition.[10][11][12] In Jainism, nirvana is also thesoteriological goal, representing the release of a soul from karmicbondage and samsara.[13] In the Buddhist context, nirvana refers torealization of non-self and emptiness, marking the end of rebirth bystilling the fires that keep the process of rebirth going.[9][14][15]

EtymologyMeaningIn religions originating in South Asia

OverviewVedic cultureHinduism

MokshaBrahma-nirvana in the Bhagavad Gita

JainismBuddhismSikhism

In other religionsManichaenism

See alsoNotesReferences

Online references

Sources

Contents

NirvanaEnglish freedom, liberation

Sanskrit �नवा�ण (IAST: nirvāṇa)

Bengali িনব�াণ (nirbanô)

Gujarati �નવા�ણ (nirvāṇa)

Hindi �नवा�ण (nirvāṇa)

Javanese ꦤ� ꦮꦤ (nirwana)

Kannada ��ಾ�ಣ (nirvāṇa)

Malayalam നിർവാണം (nirvanam)

Nepali �नवा�ण (nirvāṇa)

Odia ନିବ�ାଣ (nirbaana)

Punjabi ਿਨਰਵਾਣ (niravāṇa)

Tamil ��ேப� (Veeduperu)

Telugu ���ణం (nirvaanam)

Glossary of Hinduism terms

Rishabhanatha, believed to have livedover a million years ago, was the firstTirthankara to attain nirvana.

Further readingExternal links

The ideas of spiritual liberation, with the concept of soul andBrahman, appears in Vedic texts and Upanishads, such as in verse4.4.6 of the Brihadaranyaka Upanishad.[16]

The term nirvana in the soteriological sense of "blown out,extinguished" state of liberation does not appear in the Vedas nor inthe Upanishads; according to Collins, "the Buddhists seem to havebeen the first to call it nirvana."[17] This may have been deliberate useof words in early Buddhism, suggests Collins, since Atman andBrahman were described in Vedic texts and Upanishads with theimagery of fire, as something good, desirable and liberating.[18]

Collins says the word nirvāṇa is from the verbal root vā "blow" in theform of past participle vāna "blown", prefixed with the preverb nismeaning "out". Hence the original meaning of the word is "blownout, extinguished". (Sandhi changes the sounds: the v of vāna causesnis to become nir, and then the r of nir causes retroflexion of thefollowing n: nis+vāna > nirvāṇa.)[19] However the Buddhistmeaning of nirvana also has other interpretations.

L. S. Cousins said that in popular usage nirvana was "the goal ofBuddhist discipline,... the final removal of the disturbing mentalelements which obstruct a peaceful and clear state of mind, togetherwith a state of awakening from the mental sleep which theyinduce."[20]

Nirvāṇa is a term found in the texts of all major South Asiareligions – Hinduism,[21] Jainism[22] Buddhism,[23] andSikhism.[24][25] It refers to the profound peace of mind that isacquired with moksha, liberation from samsara, or release from astate of suffering, after respective spiritual practice orsādhanā.[note 2]

The liberation from Saṃsāra developed as an ultimate goal andsoteriological value in the Indian culture, and called by differentterms such as nirvana, moksha, mukti and kaivalya. This basicscheme 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."[29] Although the term occurs in the literatures of a

Etymology

Meaning

In religions originating in South Asia

Overview

number of ancient Indian traditions, the concept is most commonly associated with Buddhism.[web 1] Somewriters believe the concept was adopted by other Indian religions after it became established in Buddhism, butwith different meanings and description, for instance the use of (Moksha) in the Hindu text Bhagavad Gita ofthe Mahabharata.[21]

The idea of moksha is connected to the Vedic culture, where it conveyed a notion of amrtam,"immortality",[30][31] 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 oftime".[note 3] The hope for life after death started with notions of going to the worlds of the Fathers orAncestors and/or the world of the Gods or Heaven.[30][note 4]

The earliest Vedic texts incorporate the concept of life, followed by an afterlife in heaven and hell based oncumulative virtues (merit) or vices (demerit).[32] However, the ancient Vedic Rishis challenged this idea ofafterlife as simplistic, because people do not live an equally moral or immoral life. Between generally virtuouslives, some are more virtuous; while evil too has degrees, and either permanent heaven or permanent hell isdisproportionate. The Vedic thinkers introduced the idea of an afterlife in heaven or hell in proportion to one'smerit, and when this runs out, one returns and is reborn.[33][34][35] The idea of rebirth following "running outof merit" appears in Buddhist texts as well.[36] This idea appears in many ancient and medieval texts, asSaṃsāra, or the endless cycle of life, death, rebirth and redeath, such as section 6:31 of the Mahabharata[37]

and verse 9.21 of the Bhagavad Gita.[38][39][note 5] The Saṃsara, the life after death, and what impacts rebirthcame to be seen as dependent on karma.[42]

The most ancient texts of Hinduism such as the Vedas and early Upanishads don't mention the soteriologicalterm Nirvana.[21] This term is found in texts such as the Bhagavad Gita[21] and the Nirvana Upanishad, likelycomposed in the post-Buddha era.[43] The concept of Nirvana is described differently in Buddhist and Hinduliterature.[44] Hinduism has the concept of Atman – the soul, self[45][46][47] – asserted to exist in every livingbeing, while Buddhism asserts through its anatman doctrine that there is no Atman in any being.[48][49]

Nirvana in Buddhism is "stilling mind, cessation of desires, and action" unto emptiness, states JeaneaneFowler, while nirvana in post-Buddhist Hindu texts is also "stilling mind but not inaction" and "notemptiness", rather it is the knowledge of true Self (Atman) and the acceptance of its universality and unity withmetaphysical Brahman.[44]

The ancient soteriological concept in Hinduism is moksha, described as the liberation from the cycle of birthand 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; Mokshameans "liberation, freedom, emancipation of the soul".[50][51] In the Vedas and early Upanishads, the wordmucyate (Sanskrit: मु�यते)[50] appears, which means to be set free or release - such as of a horse from itsharness.

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.[52]

Vedic culture

Hinduism

Moksha

Brahma-nirvana in the Bhagavad Gita

Kalpasutra folio on Mahavira Nirvana.Note the crescent shaped Siddhashila, aplace where all siddhas reside afternirvana.

The term Brahma-nirvana appears in verses 2.72 and 5.24-26 of the Bhagavad Gita.[53] It is the state of releaseor liberation; the union with the Brahman.[7] According to Easwaran, it is an experience of blissfulegolessness.[54]

According to Zaehner, Johnson and other scholars, nirvana in the Gita is a Buddhist term adopted by theHindus.[21] Zaehner states it was used in Hindu texts for the first time in the Bhagavad Gita, and that the ideatherein in verse 2.71-72 to "suppress one's desires and ego" is also Buddhist.[21] According to Johnson theterm nirvana is borrowed from the Buddhists to confuse the Buddhists, by linking the Buddhist nirvana stateto the pre-Buddhist Vedic tradition of metaphysical absolute called Brahman.[21]

According to Mahatma Gandhi, the Hindu and Buddhist understanding of nirvana are different because thenirvana of the Buddhists is shunyata, emptiness, but the nirvana of the Gita means peace and that is why it isdescribed as brahma-nirvana (oneness with Brahman).[55]

The terms moksa and nirvana are often used interchangeably inthe Jain texts.[56][57]

Uttaradhyana Sutra provides an account of Sudharman – alsocalled Gautama, and one of the disciples of Mahavira –explaining the meaning of nirvana to Kesi, a disciple ofParshva.[58][note 6]

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

Nirvana (nibbana) literally means "blowing out" or "quenching".[59] It is the most used as well as the earliestterm to describe the soteriological goal in Buddhism: release from the cycle of rebirth (saṃsāra).[60] Nirvanais part of the Third Truth on "cessation of dukkha" in the Four Noble Truths doctrine of Buddhism.[60] It is thegoal of the Noble Eightfold Path.[61]

The Buddha is believed in the Buddhist scholastic tradition to have realized two types of nirvana, one atenlightenment, and another at his death.[62] The first is called sopadhishesa-nirvana (nirvana with aremainder), the second parinirvana or anupadhishesa-nirvana (nirvana without remainder, or finalnirvana).[62]

Jainism

Buddhism

Khmer traditional mural painting depictsGautama Buddha entering nirvana, Dharmaassembly pavilion, Wat Botum WatteyReacheveraram, Phnom Penh, Cambodia.

In the Buddhist tradition, nirvana is described as theextinguishing of the fires that cause rebirths and associatedsuffering.[63] The Buddhist texts identify these three "threefires"[2] or "three poisons" as raga (greed, sensuality),dvesha (aversion, hate) and avidyā or moha (ignorance,delusion).[64][65]

The state of nirvana is also described in Buddhism ascessation of all afflictions, cessation of all actions, cessationof rebirths and suffering that are a consequence of afflictionsand actions.[60] Liberation is described as identical to anatta(anatman, non-self, lack of any self).[66][67] In Buddhism,liberation is achieved when all things and beings areunderstood to be with no Self.[67][68] Nirvana is alsodescribed as identical to achieving sunyata (emptiness),where there is no essence or fundamental nature in anything,and everything is empty.[69][70]

In time, with the development of Buddhist doctrine, otherinterpretations were given, such as being an unconditioned state,[71] a fire going out for lack of fuel,abandoning weaving (vana) together of life after life,[19] and the elimination of desire.[72] However, Buddhisttexts have asserted since ancient times that nirvana is more than "destruction of desire", it is "the object of theknowledge" of the Buddhist path.[73]

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 morecommon term is Mukti or Moksh,[77] a salvation concept wherein loving devotion to God is emphasized forliberation from endless cycle of rebirths.[76]

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

AtaraxiaBaqaaBodhiDzogchenEnlightenment (spiritual)God in BuddhismJannah (Islam)Jnana

Sikhism

In other religions

Manichaenism

See also

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, andmoksha also have the same meaning. Vimoksha means release from the bonds of earthlydesires, delusion, suffering and transmigration. While Buddhism sets forth various kinds andstages of emancipation, or enlightenment, the supreme emancipation is nirvana,[6][web 2]

2. It is sometimes referred to as bhavana, which refers to spiritual "development" or "cultivating" or"producing"[26][27] in the sense of "calling into existence",[28]

3. The wheel is a typical Vedic, or Indo-European, symbol, which is manifested in varioussymbols 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 Walhalla5. Many texts discuss this theory of rebirth with the concepts of Devayana (path of gods) and

Pitryana (path of fathers).[40][41]

6. The authenticity of this text is in doubt because Parshva, in Jain tradition, lived about 250 yearsbefore Mahavira, and his disciple Kesi would have been a few hundred years old when he metthe disciple of Mahavira. See Jacobi (1895), footnotes.[58]

Monastic silenceNirgunaNirvana fallacySatoriSalvationShangri-LaŚūnyatāYogaZen

1. Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to ModernColombo. Routledge

2. Gombrich 2006, p. 65.3. Chad Meister (2009). Introducing Philosophy of Religion (https://books.google.com/books?id=p

OCT3qFirJMC&pg=PA25). Routledge. p. 25. ISBN 978-1-134-14179-1. "Buddhism: thesoteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires,cravings and suffering."

4. "nirvana" (http://dictionary.reference.com/browse/nirvana). Random House Webster'sUnabridged Dictionary.

5. Kristin Johnston Largen. What Christians Can Learn from Buddhism: Rethinking Salvation (https://books.google.com/books?id=dNoXJVD_XEkC). 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 onnirvana [escape from samsara], many other Buddhists focus their practice on more tangiblegoals, in particular on the propitious rebirth in one's next life."

Notes

References

6. "IN THE PRESENCE OF NIBBANA:Developing Faith in the Buddhist Path to Enlightenment"(http://www.dhammatalks.net/Books6/Ajahn_Brahm_In_the_Presence_of%20Nibbana.htm).What-Buddha-Taught.net. Retrieved 22 October 2014.

7. Gavin Flood, Nirvana. In: John Bowker (ed.), Oxford Dictionary of World Religions8. Anindita N. Balslev (2014). On World Religions: Diversity, Not Dissension (https://books.googl

e.com/books?id=H1clDAAAQBAJ&pg=PT29). SAGE Publications. pp. 28–29. ISBN 978-93-5150-405-4.

9. Loy, David (1982). "Enlightenment in Buddhism and Advaita Vedanta". InternationalPhilosophical Quarterly. Philosophy Documentation Center. 22 (1): 65–74.doi:10.5840/ipq19822217 (https://doi.org/10.5840%2Fipq19822217). "What most distinguishesIndian from Western philosophy is that all the important Indian systems point to the samephenomenon: Enlightenment or Liberation. Enlightenment has different names in the varioussystems – kaivalya, nirvana, moksha, etc. – and is described in different ways..."

10. Brian Morris (2006). Religion and Anthropology: A Critical Introduction (https://books.google.com/books?id=PguGB_uEQh4C&pg=PP1). 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 theBuddhist theory of no soul seems to imply quite a different perspective from that of Vedantistphilosophy, in which the individual soul or self [atman] is seen as identical with the world soulor Brahman [god] (on the doctrine of anatta[no soul] ..."

11. Gwinyai H. Muzorewa (2000). The Great Being (https://books.google.com/books?id=eIhKAwAAQBAJ&pg=PA54). Wipf. pp. 52–54. ISBN 978-1-57910-453-5. "Even the Atman depends onthe Brahman. In fact, the two are essentially the same. [...] Hindu theology believes that theAtman ultimately becomes one with the Brahman. One's true identity lies in realizing that theAtman in me and the Brahman - the ground of all existence - are similar. [...] The closest kin ofAtman is the Atman of all living things, which is grounded in the Brahman. When the Atmanstrives 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 isultimately permanent is the union between the Atman and the Brahman. [...] Thus, life's struggleis 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."

12. Fowler 2012, p. 46: "Shankara interpreted the whole of the Gita as extolling the path ofknowledge as the best means to moksha, and a total identity of the atman with Brahman...,

13. John E. Cort (1990), MODELS OF AND FOR THE STUDY OF THE JAINS, Method & Theoryin the Study of Religion, Vol. 2, No. 1, Brill Academic, pages 42-71

14. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism (https://books.google.com/books?id=8sLMkNn26-gC&pg=PA5). Cambridge University Press. pp. 81–84. ISBN 978-0-521-39726-1.

15. Peter Harvey (2001). Buddhism (https://books.google.com/books?id=oZCvAwAAQBAJ).Bloomsbury Academic. pp. 98–99. ISBN 978-1-4411-4726-4. "[Nirvana is] beyond theprocesses involved in dying and reborn. [...] Nirvana is emptiness in being void of any groundsfor the delusion of a permanent, substantial Self, and because it cannot be conceptualized inany view which links it to 'I' or 'mine' or 'Self'. It is known in this respect by one with deep insightinto everything as not-Self (anatta), empty of Self."

16. Max Müller (2011). Theosophy Or Psychological Religion (https://books.google.com/books?id=PjiD_XWea7cC). Cambridge University Press. pp. 307–310. ISBN 978-1-108-07326-4.

17. Steven Collins (1998). Nirvana and Other Buddhist Felicities (https://books.google.com/books?id=Z2go_y5KYyoC). Cambridge University Press. pp. 137–138. ISBN 978-0-521-57054-1.

18. Steven Collins (1998). Nirvana and Other Buddhist Felicities (https://books.google.com/books?id=Z2go_y5KYyoC). Cambridge University Press. pp. 216–217. ISBN 978-0-521-57054-1.

19. Collins 2010, pp. 63-64.20. p632, The Concise Routledge Encyclopedia of Philosophy, 2000,

https://archive.org/details/conciseroutledge00edwa/page/632/mode/2up?q=nirvana

21. Fowler 2012, p. 48.22. Helmuth von Glasenapp (1999). Jainism: An Indian Religion of Salvation (https://books.google.

com/books?id=WzEzXDk0v6sC). Motilal Banarsidass. pp. 234, 492. ISBN 978-81-208-1376-2.23. Trainor 2004, p. 68.24. Pruthi, Raj (2004). Sikhism And Indian Civilization By R.K. Pruthi (https://books.google.com/bo

oks?id=KxndvJs3wUkC). p. 200. ISBN 9788171418794.25. Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800 By William J. Duiker,

Jackson J. Spielvogel (https://books.google.com/books?id=bj8HX6sWhYAC). pp. 52, 53.ISBN 9780495050537.

26. Rhys Davids & Stede (1921-25), p. 503, entry for "Bhāvanā," retrieved 9 Dec 2008 from "U.Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3558.pali.

27. Monier-Williams (1899), p. 755, see "Bhāvana" and "Bhāvanā," retrieved 9 Dec 2008 from "U.Cologne" at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw0755-bhAvodaya.pdf.

28. Nyanatiloka 1980, p. 67.29. Collins 2010, p. 31.30. Collins 2010, p. 29.31. Collins 1998, p. 136.32. James Hastings; John Alexander Selbie; Louis Herbert Gray (1922). Encyclopædia of Religion

and Ethics (https://books.google.com/books?id=UD8TAAAAYAAJ). T. & T. Clark. pp. 616–618.33. Frazier 2011, pp. 84-86.34. Atsushi Hayakawa (2014). Circulation of Fire in the Veda (https://books.google.com/books?id=

w7LtAgAAQBAJ). 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 inrituals die again in the life after death when the merit of the ritual runs out."

35. Krishan, Yuvraj (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical,Buddhist, and Jaina Traditions (https://books.google.com/books?id=_Bi6FWX1NOgC&q=The%20Doctrine%20of%20Karma%3A%20Its%20Origin%20and%20Development%20in%20Br%C4%81hma%E1%B9%87ical%2C%20Buddhist%2C%20and%20Jaina%20Traditions&pg=PA17). Bharatiya Vidya Bhavan. pp. 17–27. ISBN 9788120812338.;The New Encyclopædia Britannica (https://books.google.com/books?id=UZAxAQAAIAAJ).Volume 8. Encyclopædia Britannica. 1998. p. 533. ISBN 978-0-85229-633-2. "[TheseUpanishadic 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 theworld of heaven was not the end – and that even in heaven death was inevitable – had beengrowing. [...] This doctrine of samsara (reincarnation) is attributed to sage Uddalaka Aruni, [...]In the same text, the doctrine of karma (actions) is attributed to Yajnavalkya..."

36. Patrul Rinpoche (1998). The Words of My Perfect Teacher (https://books.google.com/books?id=40i38mGQ6aAC). Boston: Shambhala. pp. 95–96. ISBN 978-0-7619-9027-7. Lay summary (http://padmasambhavagururinpoche.com/wp-content/uploads/2016/05/Patrul-Rinpoche-Words-Of-My-Perfect-Teacher.pdf) (PDF). "After enjoying the happiness of a celestial realm, when hismerit runs out he will be reborn here."

37. Frazier 2011, pp. 84-86, Quote: "They reach the holy world of Indra and enjoy the celestialpleasures of the gods in heaven; but having enjoyed the vast world of heaven, they come backto the world of mortals when their merit runs out. So, by following the injunctions of the threeVedas with a desire for pleasures, they get to travel to and fro. (Mahābhārata 6.31:20–1)".

38. Winthrop Sargeant (Translator) (2010). Christopher Key Chapple (ed.). The Bhagavad Gita:Twenty-fifth–Anniversary Edition (https://books.google.com/books?id=COuy5CDAqt4C). StateUniversity of New York Press. p. 397. ISBN 978-1-4384-2840-6. "Having enjoyed the vastworld of heaven, they enter the world of mortals when their merit is exhausted. Thus conformingto the law of the three Vedas, Desiring enjoyments, they obtain the state of going andreturning."

39. Yuvraj Krishan (1988), Is Karma Evolutionary?, Journal of Indian Council of PhilosophicalResearch, Volume 6, pages 24-26

40. Surendranath Dasgupta (1956). A history of indian philosophy (https://books.google.com/books?id=NjI9AAAAIAAJ). Cambridge University Press. pp. 520–522.

41. Paul Deussen (2015). The System of the Vedanta: According to Badarayana's Brahma-Sutrasand Shankara's Commentary thereon (https://books.google.com/books?id=DI7cCgAAQBAJ).KB Classics. pp. 357–359. ISBN 978-1-5191-1778-6.

42. Collins 2010, p. 30.43. Olivelle 1992, pp. 5–9, 227-235, Quote: "Nirvana Upanishad...".44. Fowler 2012, pp. 48-49.45. "Atman (in Oxford Dictionaries)" (http://www.oxforddictionaries.com/us/definition/american_engl

ish/atman). Oxford University Press. 2012. "Quote: 1. real self of the individual; 2. a person'ssoul"

46. Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism (https://books.google.com/books?id=OgMmceadQ3gC). Infobase. p. 51. ISBN 978-0-8160-7564-5.; Quote: The atmanis the self or soul.

47. 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 individualsoul (atman) with the universal ground of being (brahman) or to find god within himself."

48. [a] Anatta (http://www.britannica.com/topic/anatta), Encyclopædia Britannica (2013), Quote:"Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. Theconcept 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, DavidTracy), State Univ of New York Press, ISBN 978-0791422175, page 64; "Central to Buddhistsoteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine ofātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine thathuman 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, MotilalBanarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātmanconcept. As we have already observed, this is the basic and ineradicable distinction betweenHinduism and Buddhism";[d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With PursuingNirvana? (https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana), Philosophy Now;[e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana andMoksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74

49. [a] Christmas Humphreys (2012). Exploring Buddhism (https://books.google.com/books?id=V3rYtmCZEIEC). Routledge. pp. 42–43. ISBN 978-1-136-22877-3.[b] Richard Gombrich (2006). Theravada Buddhism (https://books.google.com/books?id=jZyJAgAAQBAJ). Routledge. p. 47. ISBN 978-1-134-90352-8. "Buddha's teaching that beings haveno soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his secondsermon.",

50. मुच (http://www.ibiblio.org/sripedia/ebooks/mw/0800/mw__0853.html) Monier-Williams SanskritEnglish Dictionary, Germany (2008)

51. Heinrich Robert Zimmer (1951). Philosophies of India (https://books.google.com/books?id=bRQ5fpTmwoAC&pg=PA41). 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."

52. Chad Meister (2009). Introducing Philosophy of Religion (https://books.google.com/books?id=pOCT3qFirJMC). Routledge. p. 25. ISBN 978-1-134-14179-1.

53. Winthrop Sargeant (Translator) (2010). Christopher Key Chapple (ed.). The Bhagavad Gita:Twenty-fifth–Anniversary Edition (https://books.google.com/books?id=COuy5CDAqt4C). StateUniversity of New York Press. pp. 157, 266–268. ISBN 978-1-4384-2840-6.

54. Easwaran 2007, p. 268.55. 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 thenirvana of the Gita means peace and that is why it is described as brahma-nirvana [onenesswith Brahman]"

56. 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

57. Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in societyCambridge University Press. ISBN 0521365058: "Nirvana: A synonym for liberation, release,moksa." p. 297

58. Jacobi, Hermann; Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, SacredBooks of the East, Vol. 45 (http://www.sacred-texts.com/jai/sbe45/index.htm). Oxford: TheClarendon Press.

59. Steven Collins (1998). Nirvana and Other Buddhist Felicities (https://books.google.com/books?id=Z2go_y5KYyoC). Cambridge University Press. p. 191. ISBN 978-0-521-57054-1.

60. Buswell & Lopez 2014, pp. 589-590.61. Keown 2004, pp. 194-195.62. Buswell & Lopez 2014, p. 590.63. "nirvana" (http://www.britannica.com/eb/article-9055914/nirvana). Encyclopædia Britannica.

Retrieved 22 October 2014.64. Gombrich 2006, p. 66.65. Buswell & Lopez 2014, p. 589.66. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism (https://

books.google.com/books?id=8sLMkNn26-gC&pg=PA5). Cambridge University Press. pp. 82,84. ISBN 978-0-521-39726-1. "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, hashelped to keep the separation intact, precisely because of the impossibility of mutualdiscourse."

67. Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder (https://books.google.com/books?id=iR-OAQAAQBAJ). Routledge. pp. 18–21. ISBN 978-0-7007-1280-9. Quote:"The corrected interpretation they offered, widely accepted to his day, still associated anattawith nirvana. What it means, it was now states, is that in order to achieve liberation you need tounderstand that you are not, and nor do you have, and nor have you ever been or had, anabiding self."

68. Paul Williams; Anthony Tribe (2000). Buddhist Thought (https://books.google.com/books?id=v0Rpvycf1t0C&pg=PA61). Routledge. p. 61. ISBN 978-0-415-20701-0. "He makes no mention ofdiscovering the True Self in the Anattalakkhana Sutta. As we have seen, the Buddha explainshow liberation comes from letting-go of all craving and attachment simply through seeing thatthings are not Self anatta. That is all there is to it. One cuts the force that leads to rebirth andsuffering. There is no need to postulate a Self beyond all this. Indeed any postulated Self wouldlead to attachment, for it seems that for the Buddha a Self fitting the description couldlegitimately be a suitable subject of attachment. There is absolutely no suggestion that theBuddha thought there is some additional factor called the Self (or with any other name, butfitting the Self-description) beyond the five aggregates."

69. Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism (https://books.google.com/books?id=HJafx7uO0VsC). 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 thisteaching 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 itis connected with the meaning of conditioned genesis, the middle way, nirvana and not-self (P.anatta, Skt. anatman).",

70. Ray Billington (2002). Understanding Eastern Philosophy (https://books.google.com/books?id=dACFAgAAQBAJ). 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 thevoid: shunyata or emptiness. Nagarjuna argued that there is no such thing as the fundamentalnature, 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 ofBuddhism we may have in mind, is that the state of nirvana, to which all Buddhists aspire, islike 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 achievedshunyata, the emptiness or void described on pages 58-9."

71. John J. Makransky (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet(https://books.google.com/books?id=I4qmkptncxQC). State University of New York Press. p. 85.ISBN 978-0-7914-3431-4.

72. Charles S. Prebish (2010). Buddhism: A Modern Perspective (https://books.google.com/books?id=cILDj-pXQVYC). Penn State Press. pp. 134–135. ISBN 978-0-271-03803-2.

73. Collins 2010, p. 54.74. William Owen Cole; Piara Singh Sambhi (1995). The Sikhs: Their Religious Beliefs and

Practices (https://books.google.com/books?id=zIC_MgJ5RMUC). Sussex Academic Press.p. 68. ISBN 978-1-898723-13-4.

75. Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed (https://books.google.com/books?id=Jn_jBAAAQBAJ). Bloomsbury Academic. pp. 219–220. ISBN 978-1-4411-5366-1.

76. H. S. Singha (2000). The Encyclopedia of Sikhism (https://books.google.com/books?id=gqIbJz7vMn0C&pg=PA148). Hemkunt Press. p. 148. ISBN 978-81-7010-301-1.

77. W. H. McLeod (2009). The A to Z of Sikhism (https://books.google.com/books?id=vgixwfeCyDAC&pg=PA134). Scarecrow. pp. 134–. ISBN 978-0-8108-6344-6.

78. Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition ShambhalaPublications 2009 ISBN 978-0-834-82414-0 page 669

1. Donald S. lopez Jr., Nirvana, Encyclopædia Britannica (http://www.britannica.com/EBchecked/topic/415925/nirvana)

Online references

Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism (https://books.google.com/books?id=DXN2AAAAQBAJ). Princeton University Press. ISBN 978-1-4008-4805-8.Collins, Steven (1998), Nirvana and Other Buddhist Felicities (https://books.google.com/books?id=Z2go_y5KYyoC&q=nirvana+vedic), Cambridge University Press, ISBN 9780521570541Collins, Steven (2010), Nirvana: Concept, Imagery, Narrative (https://books.google.com/books?id=d5pshUYiUVwC&q=nirvana+vedic), Cambridge University Press, ISBN 9780521881982Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800 (https://books.google.com/books?id=bj8HX6sWhYAC&q=NIRVANA++HINDU). ISBN 9780495050537.Easwaran, Eknath (2007), The Bhagavad Gita:(Classics of Indian Spirituality) (https://books.google.com/books?id=bcnJAAAAQBAJ), Nilgiri Press, ISBN 9781586380199Frazier, Jessica (2011), The Continuum Companion to Hindu Studies (https://books.google.com/books?id=Nv_a5cMEwngC), Continuum International Publishing Group, ISBN 978-0-8264-9966-0Fowler, Jeaneane D. (2012), The Bhagavad Gita: A Text and Commentary for Students (https://books.google.com/books?id=zU4E5ZidVr0C&q=The%20Bhagavad%20Gita%3A%20A%20Text%20and%20Commentary%20for%20Students&pg=PP1), Sussex Academic Press,ISBN 9781845193461Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the EarlyTeachings (https://books.google.com/books?id=hQOAAgAAQBAJ). Routledge. ISBN 978-1-134-19639-5.Keown, Damien (2004). A Dictionary of Buddhism (https://books.google.com/books?id=985a1M7L1NcC). Oxford University Press. ISBN 978-0-19-157917-2.Nyanatiloka, Mahathera (1980), Buddhist Dictionary: Manual of Terms And Doctrines (4 ed.),Kandy, Sri Lanka: Buddhist Publication SocietyOlivelle, Patrick (1992). The Samnyasa Upanisads: Hindu Scriptures on Asceticism andRenunciation (https://books.google.com/books?id=fB8uneM7q1cC&q=The%20Samnyasa%20Upanisads%3A%20Hindu%20Scriptures%20on%20Asceticism%20and%20Renunciation&pg=PP1). Oxford University Press. ISBN 9780195361377.Pruthi, R.K. (2004). Sikhism And Indian Civilization (https://books.google.com/books?id=KxndvJs3wUkC). ISBN 9788171418794.Trainor, Kevin (2004), Buddhism: The Illustrated Guide (https://books.google.com/books?id=_PrloTKuAjwC), Oxford University Press, ISBN 978-0-19-517398-7

Brahm, Ajahn (2006). Mindfulness, Bliss, and Beyond: A Meditator's Handbook (https://web.archive.org/web/20160305065422/http://www.dhammaloka.org.au/files/pdf/Ajahn_Brahm-Mindfulness_Bliss_and_Beyond-Chapters1-4.pdf) (PDF). Wisdom Publications. ISBN 9780861712755.Archived from the original (http://www.dhammaloka.org.au/files/pdf/Ajahn_Brahm-Mindfulness_Bliss_and_Beyond-Chapters1-4.pdf) (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" (https://archive.org/details/BackCopiesOfBuddhistStudiesReview). Buddhist Studies Review. 14 (2).

2. "The Soka Gakkai Dictionary of Buddhism, vimoksha" (https://web.archive.org/web/20140222011614/http://www.sgilibrary.org/search_dict.php?id=2602). Archived from the original (http://www.sgilibrary.org/search_dict.php?id=2602) on 22 February 2014. Retrieved 17 February 2014.

Sources

Further reading

Nananaranda, Katukurunde (2012). Nibbana - The Mind Stilled (Vol. I-VII). Dharma GranthaMudrana Bharaya.Williams, Paul; Tribe, Anthony (2000). Buddhist Thought (https://books.google.com/books?id=v0Rpvycf1t0C&pg=PA61). Routledge. ISBN 978-0-415-20701-0.Yogi Kanna (2011). Nirvana: Absolute Freedom. Kamath Publishings.

Nibbana-The Mind Stilled Vol. I : Sermons on Nibbana (https://web.archive.org/web/20110724060138/http://seeingthroughthenet.net/files/eng/books/ms/nibbana_the_mind_stilled_I.pdf)English translation of the Mahayana Mahaparinirvana Sutra (http://www.nirvanasutra.net)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Nirvana&oldid=1001585601"

This page was last edited on 20 January 2021, at 10:10 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using thissite, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the WikimediaFoundation, Inc., a non-profit organization.

External links