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Moksha in Hinduism, suggests Klaus Klostermaier, [25] implies a setting-free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the full sense; the concept presumes an unused human potential of creativity, compassion and understanding which had been blocked and shut out.
The most ancient texts of Hinduism such as the Vedas and early Upanishads do not mention the soteriological term Nirvana. [22] This term is found in texts such as the Bhagavad Gita [22] and the Nirvana Upanishad, likely composed in the post-Buddha era. [60] The concept of Nirvana is described differently in Buddhist and Hindu literature. [61]
The Upanishads (/ ʊ ˈ p ʌ n ɪ ʃ ə d z /; [1] Sanskrit: उपनिषद्, IAST: Upaniṣad, pronounced [ˈʊpɐnɪʂɐd]) are late Vedic and post-Vedic Sanskrit texts that "document the transition from the archaic ritualism of the Veda into new religious ideas and institutions" [2] and the emergence of the central religious concepts of Hinduism.
In the Samyutta Nikaya's "Fire Discourse," the Buddha identifies that mindfulness is "always useful" (sabbatthika); while, when one's mind is sluggish, one should develop the enlightenment factors of investigation, energy and joy; and, when one's mind is excited, one should develop the enlightenment factors of tranquility, concentration and ...
In the context of Hinduism, the term vrata (pronunciation: vrat, vratham or brat) denotes a religious practice to carry out certain obligations with a view to achieve divine blessing for fulfillment of one or several desires. Etymologically, vrata, a Sanskrit word (and also used in several Indo-European languages), means to vow or to promise. [19]
After reaching Buddhahood, they do pass on to nirvāṇa (after which they do not return). The second model is the idea that there are two kinds of nirvāṇa, the nirvāṇa of an arhat and a superior type of nirvāṇa called apratiṣṭhita (non-abiding, not-established) that allows a Buddha to remain forever engaged in the world.
Historically, the roots of Buddhism lie in the religious thought of Iron Age India around the middle of the first millennium BCE. [5] This was a period of great intellectual ferment and socio-cultural change known as the Second Urbanisation, marked by the growth of towns and trade, the composition of the Upanishads and the historical emergence of the Śramaṇa traditions.
Advaita Vedanta is often presented as an elite scholarly tradition belonging to the orthodox Hindu Vedānta [note 8] tradition, emphasizing scholarly works written in Sanskrit; [22] as such, it is an "iconic representation of Hindu religion and culture."