References analysis of the Wikipedia article "Nirvana" in the English version

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Chad Meister (2009). 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.

Kristin Johnston Largen (18 February 2009). 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.

Anindita N. Balslev (2014). On World Religions: Diversity, Not Dissension. SAGE Publications. pp. 28–29. ISBN 978-93-5150-405-4.

Brian Morris (2006). 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] ...

Gwinyai H. Muzorewa (2000). 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 ground 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.

Fowler 2012, p. 46: "Shankara interpreted the whole of the Gita as extolling the path of knowledge as the best means to moksha, and a total identity of the atman with Brahman..., Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. ISBN 9781845193461.^{[permanent dead link‍]}

Collins 1990, pp. 81–84. Collins, Steven (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. ISBN 978-0-521-39726-1.

Peter Harvey (2001). 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.

Max Müller (2011). Theosophy Or Psychological Religion. Cambridge University Press. pp. 307–310. ISBN 978-1-108-07326-4.

Collins 1998, pp. 137–138. Collins, Steven (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ISBN 978-0-521-57054-1. Archived from the original on 11 January 2023. Retrieved 15 June 2016.

Collins 1998, p. 216–217. Collins, Steven (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ISBN 978-0-521-57054-1. Archived from the original on 11 January 2023. Retrieved 15 June 2016.

Collins 2010, pp. 63–64. Collins, Steven (2010). Nirvana: Concept, Imagery, Narrative. Cambridge University Press. ISBN 978-0-521-88198-2.

Fowler 2012, p. 48. Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. ISBN 9781845193461.^{[permanent dead link‍]}

Helmuth von Glasenapp (1999). Jainism: An Indian Religion of Salvation. Motilal Banarsidass. pp. 234, 492. ISBN 978-81-208-1376-2.

Trainor 2004, p. 68. Trainor, Kevin (2004). Buddhism: The Illustrated Guide. Oxford University Press. ISBN 978-0-19-517398-7. Archived from the original on 11 January 2023. Retrieved 1 June 2016.

Pruthi 2004, p. 200. Pruthi, R. K. (2004). Sikhism And Indian Civilization. Discovery Publishing House. ISBN 9788171418794.

Duiker & Spielvogel 2008, pp. 52–53. Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800. Wadsworth. ISBN 9780495050537.

Collins 2010, p. 31. Collins, Steven (2010). Nirvana: Concept, Imagery, Narrative. Cambridge University Press. ISBN 978-0-521-88198-2.

Collins 2010, p. 29. Collins, Steven (2010). Nirvana: Concept, Imagery, Narrative. Cambridge University Press. ISBN 978-0-521-88198-2.

Collins 1998, p. 136. Collins, Steven (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ISBN 978-0-521-57054-1. Archived from the original on 11 January 2023. Retrieved 15 June 2016.

James Hastings; John Alexander Selbie; Louis Herbert Gray (1922). Encyclopædia of Religion and Ethics. T. & T. Clark. pp. 616–618. ISBN 9780567065124.

Frazier 2011, pp. 84–86. Frazier, Jessica (2011). The Continuum Companion to Hindu Studies. Continuum International Publishing Group. ISBN 978-0-8264-9966-0.

Atsushi Hayakawa (2014). Circulation of Fire in the Veda. 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 in rituals die again in the life after death when the merit of the ritual runs out.

Krishan, Yuvraj (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. pp. 17–27. ISBN 9788120812338. Archived from the original on 13 April 2021. Retrieved 3 October 2020.;
The New Encyclopædia Britannica. Vol. 8. Encyclopædia Britannica. 1998. p. 533. ISBN 978-0-85229-633-2. [These Upanishadic 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 the world of heaven was not the end – and that even in heaven death was inevitable – had been growing. [...] This doctrine of samsara (reincarnation) is attributed to sage Uddalaka Aruni, [...] In the same text, the doctrine of karma (actions) is attributed to Yajnavalkya...

Patrul Rinpoche (1998). The Words of My Perfect Teacher. Boston: Shambhala. pp. 95–96. ISBN 978-0-7619-9027-7. After enjoying the happiness of a celestial realm, when his merit runs out he will be reborn here.
Patrul Rinpoche (1998). "The Words of My Perfect Teacher" (PDF). Archived from the original (PDF) on 10 May 2017.

Frazier 2011, pp. 84–86, Quote: "They reach the holy world of Indra and enjoy the celestial pleasures of the gods in heaven, but having enjoyed the vast world of heaven, they come back to the world of mortals when their merit runs out. So, by following the injunctions of the three Vedas with a desire for pleasures, they get to travel to and fro. (Mahābhārata 6.31:20–1)". Frazier, Jessica (2011). The Continuum Companion to Hindu Studies. Continuum International Publishing Group. ISBN 978-0-8264-9966-0.

Christopher Key Chapple, ed. (2010). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. Translated by Winthrop Sargeant. State University of New York Press. p. 397. ISBN 978-1-4384-2840-6. Archived from the original on 21 July 2023. Retrieved 5 October 2016. Having enjoyed the vast world of heaven, they enter the world of mortals when their merit is exhausted. Thus conforming to the law of the three Vedas, Desiring enjoyments, they obtain the state of going and returning.

Surendranath Dasgupta (1956). A History of Indian Philosophy. Cambridge University Press. pp. 520–522.

Paul Deussen (2015). The System of the Vedanta: According to Badarayana's Brahma-Sutras and Shankara's Commentary thereon. KB Classics. pp. 357–359. ISBN 978-1-5191-1778-6.

Collins 2010, p. 30. Collins, Steven (2010). Nirvana: Concept, Imagery, Narrative. Cambridge University Press. ISBN 978-0-521-88198-2.

Collins 1998, p. 191. Collins, Steven (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ISBN 978-0-521-57054-1. Archived from the original on 11 January 2023. Retrieved 15 June 2016.

Buswell & Lopez 2014, pp. 589–590. Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.

Keown 2004, pp. 194–195. Keown, Damien (2004). A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-157917-2.

Buswell & Lopez 2014, p. 590. Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.

Gombrich 2006, p. 65. Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Archived from the original on 11 January 2023. Retrieved 5 October 2016.

Gombrich 2006, p. 66. Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Archived from the original on 11 January 2023. Retrieved 5 October 2016.

Buswell & Lopez 2014, p. 589. Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.

Charles S. Prebish (2010). Buddhism: A Modern Perspective. Penn State Press. pp. 134–135. ISBN 978-0-271-03803-2.

Collins 1990, pp. 82, 84: "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, has helped to keep the separation intact, precisely because of the impossibility of mutual discourse." Collins, Steven (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. ISBN 978-0-521-39726-1.

Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. pp. 18–21. ISBN 978-0-7007-1280-9. Quote: "The corrected interpretation they offered, widely accepted to his day, still associated anatta with nirvana. What it means, it was now states, is that in order to achieve liberation you need to understand that you are not, and nor do you have, and nor have you ever been or had, an abiding self."

Paul Williams; Anthony Tribe (2000). Buddhist Thought. Routledge. p. 61. ISBN 978-0-415-20701-0. He makes no mention of discovering the True Self in the Anattalakkhana Sutta. As we have seen, the Buddha explains how liberation comes from letting-go of all craving and attachment simply through seeing that things are not Self anatta. That is all there is to it. One cuts the force that leads to rebirth and suffering. There is no need to postulate a Self beyond all this. Indeed any postulated Self would lead to attachment, for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment. There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self (or with any other name, but fitting the Self-description) beyond the five aggregates.

Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. pp. 1–4, 85–88. ISBN 978-81-208-1649-7. Archived from the original on 11 January 2023. Retrieved 5 October 2016. Emptiness is a characteristically Buddhist teaching. The present study is concerned with this teaching 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 it is connected with the meaning of conditioned genesis, the middle way, nirvana and not-self (P. anatta, Skt. anatman).,

Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 58–60, 136. ISBN 978-1-134-79348-8. Archived from the original on 11 January 2023. Retrieved 5 October 2016., Quote (p 59-60): "We may better understand what anatman implies if we examine Nagarjuna's concept of the void: shunyata or emptiness. Nagarjuna argued that there is no such thing as the fundamental nature, 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 of Buddhism we may have in mind, is that the state of nirvana, to which all Buddhists aspire, is like 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 achieved shunyata, the emptiness or void described on pages 58–9."

John J. Makransky (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet. State University of NYP. p. 85. ISBN 978-0-7914-3431-4.

Collins 2010, p. 54. Collins, Steven (2010). Nirvana: Concept, Imagery, Narrative. Cambridge University Press. ISBN 978-0-521-88198-2.

Olivelle 1992, pp. 5–9, 227–235, Quote: "Nirvana Upanishad...". Olivelle, Patrick (1992). The Samnyasa Upanisads: Hindu Scriptures on Asceticism and Renunciation. Oxford University Press. ISBN 9780195361377.

Fowler 2012, pp. 48–49. Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. ISBN 9781845193461.^{[permanent dead link‍]}

Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. p. 51. ISBN 978-0-8160-7564-5. Archived from the original on 20 October 2022. Retrieved 5 October 2016.; Quote: The atman is the self or soul.

[a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN 978-1-136-22877-3. Archived from the original on 11 January 2023. Retrieved 5 October 2016.
[b] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN 978-1-134-90352-8. Archived from the original on 3 July 2023. Retrieved 5 October 2016. Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon.,

Heinrich Robert Zimmer (1951). Philosophies of India. 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.

Chad Meister (2009). Introducing Philosophy of Religion. Routledge. p. 25. ISBN 978-1-134-14179-1.

Christopher Key Chapple, ed. (2010). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. Translated by Winthrop Sargeant. State University of New York Press. pp. 157, 266–268. ISBN 978-1-4384-2840-6. Archived from the original on 21 July 2023. Retrieved 5 October 2016.

Easwaran 2007, p. 268. Easwaran, Eknath (2007). The Bhagavad Gita:(Classics of Indian Spirituality). Nilgiri Press. ISBN 9781586380199. Archived from the original on 20 January 2023. Retrieved 15 June 2016.

William Owen Cole; Piara Singh Sambhi (1995). The Sikhs: Their Religious Beliefs and Practices. Sussex Academic Press. p. 68. ISBN 978-1-898723-13-4.

Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. pp. 219–220. ISBN 978-1-4411-5366-1.

H. S. Singha (2000). The Encyclopedia of Sikhism. Hemkunt Press. p. 148. ISBN 978-81-7010-301-1.

W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. pp. 134–. ISBN 978-0-8108-6344-6.

britannica.com

"Donald S. lopez Jr., Nirvana, Encyclopædia Britannica". 29 September 2023. Archived from the original on 4 May 2015. Retrieved 23 June 2022.

"nirvana". Encyclopædia Britannica. Archived from the original on 16 May 2008. Retrieved 22 October 2014.

[a] Anatta Archived 22 January 2021 at the Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept 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, David Tracy), State Univ of New York Press, ISBN 978-0791422175, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human 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, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";
[d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Archived 6 February 2015 at the Wayback Machine, Philosophy Now;
[e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65–74

doi.org

Loy, David (1982). "Enlightenment in Buddhism and Advaita Vedanta". International Philosophical Quarterly. 22 (1). Philosophy Documentation Center: 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...

padmasambhavagururinpoche.com

philosophynow.org

web.archive.org

"nirvana" Archived 8 March 2016 at the Wayback Machine. Random House Webster's Unabridged Dictionary.

"Donald S. lopez Jr., Nirvana, Encyclopædia Britannica". 29 September 2023. Archived from the original on 4 May 2015. Retrieved 23 June 2022.

"IN THE PRESENCE OF NIBBANA:Developing Faith in the Buddhist Path to Enlightenment". What-Buddha-Taught.net. Archived from the original on 17 January 2021. Retrieved 22 October 2014.

"The Soka Gakkai Dictionary of Buddhism, vimoksha". Archived from the original on 22 February 2014. Retrieved 17 February 2014.

Trainor 2004, p. 68. Trainor, Kevin (2004). Buddhism: The Illustrated Guide. Oxford University Press. ISBN 978-0-19-517398-7. Archived from the original on 11 January 2023. Retrieved 1 June 2016.

Pali Text Society (1921–1925). "Bhāvanā". The Pali Text Society's Pali-English dictionary. London: Chipstead. p. 503. Archived from the original on 23 July 2021. Retrieved 27 January 2022 – via Digital Dictionaries of South Asia.

Monier-Williams (1899). "Bhāvana" and "Bhāvanā" (PDF). p. 755. Archived (PDF) from the original on 4 March 2009. Retrieved 9 December 2008 – via U. Cologne.

"nirvana". Encyclopædia Britannica. Archived from the original on 16 May 2008. Retrieved 22 October 2014.

"Atman (in Oxford Dictionaries)". Oxford University Press. 2012. Archived from the original on 30 December 2014. Retrieved 1 June 2016. Quote: 1. real self of the individual; 2. a person's soul

मुच Archived 27 December 2019 at the Wayback Machine Monier-Williams Sanskrit English Dictionary, Germany (2008)

Jacobi, Hermann; Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45. Oxford: The Clarendon Press. Archived from the original on 4 July 2009. Retrieved 19 December 2007.

Nirvana (English Wikipedia)

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