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Nirvana

Pentru alte sensuri, vedeți Nirvana (dezambiguizare).
Rishabhanatha, despre care se credea că a trăit acum un milion de ani, a fost primul Tirthankara care a obținut nirvana.

Nirvāṇa ( /nɪərˈvɑːnə/ neer-VAH-nə, /-ˈvænə/ -VAN-ə; [1] sanscrită निर्वाण nirvāṇa [nɪɽʋaːɳɐ] ; Pali nibbāna; Prakrit ivivvāṇa, literalmente "suflată", ca într-o lampă de petrol [2] ) este asociată de obicei cu jainismul și budismul și reprezintă starea supremă de eliberare soteriologică, eliberarea de renașterea repetată în saṁsāra. [3] [4]

În religiile indiene, nirvana este sinonim cu moksha și mukti[7], o stare de liniște perfectă, libertate, fericirea cea mai înaltă, precum și eliberarea sau sfârșitul samsarei (acel ciclu repetat de naștere, viață și moarte).[8][9]

Cu toate acestea, însă, tradițiile budiste și non-budiste descriu acești termeni ai eliberării în mod diferit[10] :

  • În contextul budist, nirvana se referă la realizarea anattei (non-eu) și a sunyatei (goliciune), marcând sfârșitul renașterii prin potolirea focurilor care determină ca procesul de renaștere să se perpetueze.[10] [11] [12]
  • În jainism, apare și obiectivul soteriologic și nirvana reprezintă eliberarea unui suflet de robia karmică și de samsara.[16]
  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 (). 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. ^ October 2014[nefuncțională]
  6. ^ |title=The Soka Gakkai Dictionary of Buddhism, vimoksha |access-date=17 February 2014 |archive-url=https://web.archive.org/web/20140222011614/http://www.sgilibrary.org/search_dict.php?id=2602 |archive-date=22 February 2014
  7. ^ 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][6]
  8. ^ Gavin Flood, Nirvana. In: John Bowker (ed.), Oxford Dictionary of World Religions
  9. ^ Anindita N. Balslev (). On World Religions: Diversity, Not Dissension. SAGE Publications. pp. 28–29. ISBN 978-93-5150-405-4. 
  10. ^ a b Loy, David (). „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... 
  11. ^ Steven Collins (). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 81–84. ISBN 978-0-521-39726-1. 
  12. ^ Peter Harvey (). 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. 
  13. ^ Brian Morris (). 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] ... 
  14. ^ Gwinyai H. Muzorewa (). 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 groud 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. 
  15. ^ Fowler 2012, p. 46.
  16. ^ 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
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