(mya ngan las 'das pa)
|Glossary of Buddhism|
Nirvāṇa (Sanskrit: निर्वाण; Pali: निब्बान nibbāna ; Prakrit: णिव्वाण) literally means "blown out", as in a candle.1 It is most commonly associated with Buddhism.web 12 In Indian religions, the attainment of nirvana is moksha,note 1 liberation from the cycle of rebirth.34note 2
In the Buddhist context nirvana refers to the imperturbable stillness of mind after the fires of desire, aversion, and delusion have been finally extinguished.1 In Hindu philosophy, it is the union with the divine ground of existence Brahman (Supreme Being) and the experience of blissful egolessness.5
Nirvāṇa is a composed of three phones ni and va and na:
- ni (nir, nis, nih): out, away from, without, a term that is used to negate
- va: blowing as in blowing of the wind and also as smelling6
- na: nor, never, do not, did not, should not7
Vana is forest in/of the forest/forests; composed of flowers and other items of the forest.,7 but vana has both phones van and va. Van has both an auspicious and ominous aspect:
- van: like, love; wish, desire; gain, procure; conquer, win; possess; prepare;8
- van:tree; forest; thicket, cluster, group; quantity; wood8
- va: blow (of wind); emit (an odor), be wafted or diffused8
- va: weave8
|Vana||+Nir||Nature of nirvana10|
|The path of rebirth||Leaving off||Being away from the path of rebirth permanently avoiding all paths of transmigration.|
|Forest||Without||To be in a state which has got rid of, for ever, of the dense forest of the three fires of lust, malice and delusion|
|Weaving||Being free||Freedom from the knot of the vexations of karmas and in which the texture of both birth and death is not to be woven|
|Stench or stink||Without||Being without and free from all stench of karmas|
Each of the five aggregates is called a skandha, which means "tree trunk." All five skandha serve to inform the study of experience, or else missing their causal relations leads away from the path to nirvana. Skandha also means "heap" or "pile" or "mass," which is the nature of their interdependence, like an endless knot's path, or a forest.
Nirvāṇa is a term used in Hinduism,1112 Jainism,13 Buddhism,1214 and Sikhism.15 It leads to moksha, liberation from samsara, or release from a state of suffering, after an often lengthy period of bhāvanānote 5 or sādhanā.
The idea of moksha is connected to the Vedic culture, which had notion of amrtam, "immortality",1920 and also a notion of a timeless, an "unborn", "the still point of the turning world of time".19 It was also its timeless structure, the whole underlying "the spokes of the invariable but incessant wheel of time".19note 6 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.19note 7 The continuation of life after death came to be seen as dependent on sacrificial action, karma,21 These ideas further developed into the notion of insight into the real nature of the timeless Brahman and the paramatman.22 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."23
Although the term occurs in the literatures of a number of ancient Indian traditions, the concept is most commonly associated with Buddhism.web 1 It was later adopted in the Bhagavad Gita of the Mahabharata.2
The terms moksa and nirvana are often used interchangeably in the Jain texts.2425 In Jainism, moksha (liberation) follows nirvāṇa. Nirvana means final release from the karmic bondage. An arhat becomes a siddha ("one who is accomplished") after nirvāṇa.citation needed When an enlightened human, such as an arihant or a Tirthankara, extinguishes his remaining aghatiya karmas and thus ends his worldly existence, it is called nirvāṇa. Jains celebrate Diwali as the day of nirvāṇa of Mahavira.note 8 Uttaradhyana Sutra provides an account of Gautama explaining the meaning of nirvāṇa to Kesi, a disciple of Parshva.27
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)
In the Buddhist tradition, nirvana is described as the extinguishing of the fires that cause suffering. These fires are typically identified as the fires of attachment (raga), aversion (dvesha) and ignorance (moha or avidya). When the fires are extinguished, suffering (dukkha) comes to an end. The cessation of suffering is described as complete peace.
- The state of perfect peace that comes when craving is eliminated is Nibbāna (nirvāṇa), the unconditioned state experienced while alive with the extinguishing of the flames of greed, aversion, and delusion.
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According to Zaehner and "many commentators",2 nirvana is a Buddhist term rather than a Hindu term.2 The term nirvana was not used in Hinduism prior to its use in the Bhagavad Gita,2 though according to van Buitenen the use of the term was not confined to Buddhism at the time the Bhagavad Gita was written.2 According to Johnson the use of the term nirvana is borrowed from the Buddhists to link the Buddhist state of liberation with Brahman, the supreme or absolute principle of the Upanishads and the Vedic tradition.2
In Hinduism, moksha is the liberation from the cycle of birth and death and one's worldly conception of self. According to Hindson & Caner, when a person achieves moksha, they have reached nirvana;29 while according to Flood, "The attainment of nirvana is thus moksa."3
Moksha is derived from the root mu(n)c (Sanskrit: मुच्), which means free, let go, release, liberate.3031 In Vedas and early Upanishads, the word mucyate (Sanskrit: मुच्यते)30 appears, which means to be set free or release - such as of a horse from its harness.
According to Aurobindo, the last bondage is the passion for liberation itself, which must be renounced before the soul can be perfectly free, and the last knowledge is the realisation that there is none bound, none desirous of freedom, but the soul is for ever and perfectly free, that bondage is an illusion and the liberation from bondage is an illusion too.32
Brahma nirvana (nirvana in Brahman) is the state of release or liberation; the union with the divine ground of existence (Brahman) and the experience of blissful ego-lessness.5 The term brahmanirvana is used 5 times in the Bhagavad Gita:citation needed
- verse 2.72: sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati
- 5.24 (and following 2 verses): sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati
- 6.15: śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati
According to Helena Blavatsky, in the Bhagavad Gita, Krishna explains that Brahma nirvana can be attained by one who is capable of cognizing the essence of Brahman; by getting rid of vices, becoming free from duality, free from the worldly attractions and anger, dedicated to spiritual pursuits, having subdued thoughts and cognized Atman, and dedicating oneself to the good of all.3334
According to Mahatma Gandhi, the Hindu and Buddhist understanding of nirvana are different:
According to Gavin Flood,
...in the Bhagavad-gītā it seems to be contrasted deliberately with the Buddhist understanding, because it is described as the attainment of Brahman ('He who forsakes all objects of desire and goes about without cravings, desires or self-centredness attains serene peace.... Staying in this state, even in his last hour, he attains brahmanirvāṇa', 2. 71 f.), and the yogin is described not (as in Buddhism) as a candle blown out, but as 'a candle flame away from a draught which does not flicker' (6, 19) The attainment of nirvana is thus mokṣa.3
In Brahma Kumaris philosophy, nirvana is reaching the meta world called paramdham (supreme abode) or shantidham (abode of peace) and is the highest of the three worlds. It is the original home of the soul and Supreme Soul, Shiva.citation needed
- Also called vimoksha, vimukti and mukti. 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, a state of perfect quietude, freedom, and deliverance.web 2 See also Thiện Châu (Thích.) (1999), The Literature of the Personalists of Early Buddhism, Motilal Banarsidass Publ., p.62
- Jain: "Technically, the death of an arhat is called enlightenment of Arhat, as he has ended his worldly existence and achieved nirvana. Moksh, that is to say, deliverance, follows enlightenment."4
- Concerning the term three roots in the table:
- Today the majority of Buddhists class nirvana as eliminating only greed and hate, and bodhi now supersedes it. Bodhi eliminates all three. (See Buddhism#Nirvana.)
- The terms "three" and "root" are common in the literature. For example, the three roots can also refer to grace, accomplishment, and activity.
- The knot, is both auspicious and ominous. The prospect of another life is equivalent to the prospects of samsara
- Meaning development" or "cultivating" or "producing"1617 in the sense of "calling into existence",18
- 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
- Kalpasutra gives an elaborate account of Mahavira’s nirvāṇa.:26 "The aghatiya Karma’s of venerable Ascetic Mahavira got exhausted, when in this Avasarpini era the greater part of the Duhshamasushama period had elapsed and only three years and eight and a half months were left. Mahavira had recited the fifty-five lectures which detail the results of Karma, and the thirty-six unasked questions (the Uttaradhyana Sutra). The moon was in conjunction with the asterism Svati, at the time of early morning, in the town of Papa, and in king Hastipala's office of the writers, (Mahivira) single and alone, sitting in the Samparyahka posture, left his body and attained nirvāṇa, freed from all pains.” (147) In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Karttika, on its fifteenth day, in the last night, in the town of Papa, in king Hastipala's office of the writers, the Venerable Ascetic Mahavira died, went off, cut asunder the ties of birth, old age, and death; became a Siddha, a Buddha, a Mukta, a maker of the end (to all misery), finally liberated, freed from all pains. (123) That night in which the Venerable Ascetic Mahavira died, freed from all pains, was lighted up by many descending and ascending gods. (125) In that night in which the Venerable Ascetic Mahavira, died, freed from all pains, the eighteen confederate kings of Kasi and Kosala, the nine Mallakis and nine Licchavis, on the day of new moon, instituted an illuminations on the Poshadha, which was a fasting day; for they said: 'Since the light of intelligence is gone, let us make an illumination of material matter!' (128)"
- Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo. Routledge
- Fowler 2012, p. 48.
- Gavin Flood, Nirvana. In: John Bowker (ed.), Oxford Dictionary of World Religions
- Jain 2009, p. 67.
- Easwaran 2007, p. 268.
- "Overview of Buddhist Philosophy: Nirvana". Myoko-in Temple "Wondrous Light Temple" Anchorage, Alaska. Anchorage, Alaska: White Lotus Center for Shin Buddhism. Archived from the original on April 20, 2009. Retrieved April 5, 2011. "nirvana is a compound of the prefix ni[r]- (ni, nis, nih) which means "out, away from, without", and the root vâ[na] (P. vâti) which can be translated as "blowing" as in "blowing of the wind", but also as "smelling, etc""
- A. C. Bhaktivedanta Swami Prabhupada (30 April 2005). "MBhaktivedanta VedaBase Network". The Official BBT Editions of Prabhupada's Books Online. International Society for Krishna Consciousness. Retrieved 6 April 2011.
- Victor Langheld (5 April 2011). "Possible ancient meanings of nirvana". The Pilgrim Site. Retrieved 5 April 2011.
- About T K Parthasarathy (February 8, 2011). "Working Towards nirvANa and New Humanity (1 of 2)". Advaita Academy. Retrieved 6 April 2011.
- Direct quotes
- Hindson 2008.
- World History: To 1800 By William J. Duiker, Jackson J. Spielvogel. 2008. pp. 52, 53.
- Jain 2009, p. 7.
- Buddhism: The Illustrated Guide By Kevin Trainor. 2004. p. 68.
- Sikhism And Indian Civilization By R.K. Pruthi. 2004. p. 200.
- 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.
- 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.
- Nyanatiloka 1980, p. 67.
- Collins 2010, p. 29.
- Collins 1998, p. 136.
- Collins 2010, p. 30.
- Collins 2010, p. 30-31.
- Collins 2010, p. 31.
- 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
- Jacobi, Hermann; Ed. F. Max Müller (1884). Kalpa Sutra, Jain Sutras Part I, Sacred Books of the East, Vol. 22. Oxford: The Clarendon Press.
- Jacobi, Hermann; Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45. Oxford: The Clarendon Press.
- Bhikkhu Bodhi 2011, p. 25.
- Hindson, Ergun; Caner (2008). The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity. Harvest House Publishers. p. 264. ISBN 978-0-7369-2084-1.
- मुच Monier-Williams Sanskrit English Dictionary, Germany (2008)
- Sten Rohde, Deliver us from Evil: studies on the Vedic ideas of salvation, Ejnar Munksgaard, Copenhagen, pp 25-35
- Aurobindo Ghosh, sri (1990), The life divine, Lotus Press
- Bhagavad Gita 5.24, 5,25, 5.26
- H. P. Blavatsky, Lucifer: A Theosophical Magazine, March to August 1893, p. 11
- 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]"
- Collins, Steven (1998), Nirvana and Other Buddhist Felicities, Cambridge University Press
- Collins, Steven (2004), Nirvana: Concept, Imagery, Narrative, Cambridge University Press
- Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800.
- Easwaran, Eknath (2007), The Bhagavad Gita – Classics of Indian Spirituality, Nilgiri Press, p. 268 Book can be accessed at  or 
- Fowler, Jeaneane D. (2012), The Bhagavad Gita: A Text and Commentary for Students, Sussex Academic Press
- Hindson, Ed (2008). The Popular Encyclopedia of Apologetics.
- Jain, Arun Kumar (2009). Faith & philosophy of Jainism.
- Nyanatiloka Mahathera (1980), Buddhist Dictionary: Manual of Terms And Doctrines. Fourth Edition, andy, Sri Lanka: Buddhist Publication Society Fourth Edition, 1980
- Pruthi, R.K. (2004). Sikhism And Indian Civilization.
- Trainor, Kevin (2004). Buddhism: The Illustrated Guide.
- Ajahn Brahm, "Mindfulness, Bliss, and Beyond: A Meditator's Handbook" (Wisdom Publications 2006) Part II.
- Katukurunde Nanananda, "Nibbana - The Mind Stilled (Vol. I-VII)" (Dharma Grantha Mudrana Bharaya, 2012).
- Kawamura, Bodhisattva Doctrine in Buddhism, Wilfrid Laurier University Press, 1981, pp. 11.
- Yogi Kanna, "Nirvana: Absolute Freedom" (Kamath Publishing; 2011) 198 pages.
- Steven Collins. Nirvana: Concept, Imagery, Narrative (Cambridge University Press; 2010) 204 page.
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