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The origin of the term nirvana is probably pre-Buddhist. [13] [14] It was a more or less central concept among the Jains, the Ajivikas, the Buddhists, and certain Hindu traditions, and the term may have been imported into Buddhism with much of its semantic range from these other sramanic movements. [13]
[65] [66] 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. [61]
The Buddhist texts contrast samma with its opposite, miccha. [21] The Noble Eightfold Path, in the Buddhist traditions, is the direct means to nirvana and brings a release from the cycle of life and death in the realms of samsara. [24] [25]
"For hate is never conquered by hate. Hate is conquered by love. This is an eternal law." — Buddha "Your mind is Nirvana." — Bodhidharma "The greatest achievement is selflessness.
Nirvana, a concept common in Buddhism, is accompanied by the realization that all experienced phenomena are not self; while moksha, a concept common in many schools of Hinduism, is acceptance of Self (soul), realization of liberating knowledge, the consciousness of Oneness with Brahman, all existence and understanding the whole universe as the ...
Pratyekabuddhas (Pali: paccekabuddha), those who reach Nirvana through self-realisation, without the aid of spiritual guides and teachers, but do not teach the Dharma; [37] Samyaksambuddha (Pali: samma sambuddha), often simply referred to as Buddha, one who has reached Nirvana by his own efforts and wisdom and teaches it skillfully to others.
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.
[208] Nevertheless, according to Spiro most Burmese lay Buddhists do not aspire for the extinction of existence which is nirvana. [208] [note 21] According to B.R. Ambedkar, the Indian Buddhist Dalit leader, the four truths were not part of the original teachings of the Buddha, but a later aggregation, due to Hindu influences. [209]