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The Manikarnika Ghat and the Harishchandra Ghat are two among these ghats where Hindus cremate their dead. In the title story, the protagonist wishes to die in Benares and be cremated at the ghat, but is denied this last dying wish by her husband, who ordains that she will be buried according to their custom. Originally written in French and translated into English by Blake Smith, the seven stories in the volume offer the reader a gateway through which they can explore facets of this enchanting city, even as death lurks as a shadow, sometimes overpowering, sometimes virtually absent, but a constant presence nonetheless.

But I went for the birth of my son. Yet, while Kashi is a place to attain moksha for most, for him, it signified liberation of a different kind—the liberation, the joy of becoming a parent! The story highlights how life and death are actually two sides of the same coin, and how a person like Fougerre is almost cursed into leading a life of tragedy and unhappiness.

Just like a paper boat, life is equally fragile and unsure of its destination. As she sees thousands of pyres burning on the ghat, Kamini forgets everyone and everything around her. Death happens everywhere, but in Benares, it takes on a different dimension. They live with it. Here, death waited its turn before offering itself in a spectacle, a fire lit by Shiva, burning for three thousand years.

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A word about the style—each story follows a unique story telling method—using prose, poetry, dialogue, and other devices. Shifting time frames and varying narrative voices enrich the stories and provide the readers a full sensual experience. Overall, Madavane has written a lyrical and original collection of stories, and the translation has not let that slip. Death, after all, could be lurking right around the corner. She has been teaching for almost two decades, and has authored books and articles for national and international publications.

Your email address will not be published. Collins argues that the Buddhist view of awakening reverses the Vedic view and its metaphors. While in Vedic religion, the fire is seen as a metaphor for the good and for life, Buddhist thought uses the metaphor of fire for the three poisons and for suffering. The fire sermon describes the end of the "fires" with a refrain which is used throughout the early texts to describe nibbana:. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released.

With full release, there is the knowledge, 'Fully released. There is nothing further for this world. In the Dhammacakkapavattanasutta , the third noble truth of cessation associated with nirvana is defined as: "the fading away without remainder and cessation of that same craving, giving it up, relinquishing it, letting it go, not clinging to it. It is the cessation of passion, the cessation of hatred and the cessation of delusion. Furthermore, for the Theravada, nirvana is uniquely the only asankhata dhamma unconditioned phenomenon and unlike other schools, they do not recognize different unconditioned phenomena or different types of nirvana such as the apratistha or non-abiding nirvana of Mahayana.

The Theravada tradition identifies four progressive stages. At the start, a monk's mind treats nirvana as an object nibbanadhatu.

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This is followed by realizing the insight of three universal lakshana marks : impermanence anicca , suffering dukkha and nonself anatman. Thereafter the monastic practice aims at eliminating the ten fetters that lead to rebirth. The Theravada exegete Buddhaghosa says, in his Visuddhimagga :. The Buddha explained that the disciplined way of life he recommended to his students dhamma-vinaya is a gradual training extending often over a number of years. To be committed to this path already requires that a seed of wisdom is present in the individual.

This wisdom becomes manifest in the experience of awakening bodhi. In the Visuddhimagga , chapter I. Jayatilleke , a modern Sri Lankan Buddhist philosopher, holds that nirvana must be understood by a careful study of the Pali texts. Jayatilleke argues that the Pali works show that nirvana means 'extinction' as well as 'the highest positive experience of happiness'. Explaining what happens to the Buddha after nibbana is thus said to be an unanswerable. A similarly apophatic position is also defended by Walpola Rahula , who states that the question of what nirvana is "can never be answered completely and satisfactorily in words, because human language is too poor to express the real nature of the Absolute Truth or Ultimate Reality which is Nirvana.

The American Theravada monk Bhikkhu Bodhi has defended the traditional Theravada view which sees nirvana as "a reality transcendent to the entire world of mundane experience, a reality transcendent to all the realms of phenomenal existence. The Sri Lankan philosopher David Kalupahana has taken a different position, he argues that the Buddha's "main philosophical insight" is the principle of causality dependent origination and that this "is operative in all spheres, including the highest state of spiritual development, namely, nirvana.

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This latter view was, no doubt, the result of a confusion in the meanings of the two terms, sankhata 'compounded' and paticcasamuppanna 'causally conditioned'. Mahasi Sayadaw , one of the most influential 20th century Theravada vipassana teachers, states in his " On the nature of Nibbana " that "nibbana is perfect peace santi " and "the complete annihilation of the three cycles of defilement, action, and result of action, which all go to create mind and matter, volitional activities, etc. However this doesn't mean that "an arahant as an individual has disappeared" because there is no such thing as an "individual" in an ultimate sense, even though we use this term conventionally.

Ultimate however, "there is only a succession of mental and physical phenomena arising and dissolving. In Thai Theravada , as well as among some modern Theravada scholars, there are alternative interpretations which differ from the traditional orthodox Theravada view. In one interpretation, the "luminous consciousness" is identical with nibbana.

Some teachers of the Thai forest tradition , such as Ajahn Maha Bua taught an idea called "original mind" which when perfected is said to exist as a separate reality from the world and the aggregates. Ajahns Pasanno and Amaro , contemporary western monastics in the Thai forest tradition , note that these ideas are rooted in a passage in the Anguttara Nikaya 1. A related view of nibbana has been defended by the American Thai forest monk Thanissaro Bhikkhu.

According to Paul Williams , there is also a trend in modern Thai Theravada that argues that "nirvana is indeed the true Self Atman ; Pali: atta ". This position was criticized by Buddhadhasa Bhikkhu , who argued that the not-self anatta perspective is what makes Buddhism unique. The later Buddhist Abhidharma schools gave different meaning and interpretations of the term, moving away from the original metaphor of the extinction of the "three fires". The Sarvastivada Abhidharma compendium, the Mahavibhasasastra , says of nirvana:.

As it is the cessation of defilements klesanirodha , it is called nirvana. As it is the extinction of the triple fires, it is called nirvana. As it is the tranquility of three characteristics , it is called nirvana. As there is separation viyoga from bad odor durgandha , it is called nirvana. As there is separation from destinies gati , it is called nirvana.

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Vana means forest and nir means escape. As it is the escape from the forest of the aggregates , it is called nirvana. Vana means weaving and nir means negation. As there is no weaving, it is called nirvana. In a way that one with thread can easily be woven while one without that cannot be woven, in that way one with action karma and defilements klesa can easily be woven into life and death while an asaiksa who is without any action and defilements cannot be woven into life and death. That is why it is called nirvana. Vana means new birth and nir means negation.

As there is no more new birth, it is called nirvana. Vana means bondage and nir means separation. As it is separation from bondage, it is called nirvana. Vana means all discomforts of life and death and nir means passing beyond. As it passes beyond all discomforts of life and death, it is called nirvana. According to Soonil Hwang, the Sarvastivada school held that there were two kinds of nirodha extinction , extinction without knowledge apratisamkhyanirodha and extinction through knowledge pratisamkhyanirodha , which is the equivalent of nirvana.

The Sarvastivadins also held that nirvana was a real existent dravyasat which perpetually protects a series of dharmas from defilements in the past, present and future. The extinction through knowledge is, when latent defilements anusaya and life janman that have already been produced are extinguished, non-arising of further such by the power of knowledge pratisamkhya. Thus for the Sautrantikas, nirvana was simply the "non-arising of further latent defilement when all latent defilements that have been produced have already been extinguished. Absolute truth is the definitive cessation of all activities of speech vac and of all thoughts citta.

Activity is bodily action kayakarman : speech vac is that of the voice vakkarman ; thought is that of the mind manaskarman. If these three actions cease definitively, that is absolute truth which is Nirvana. In reality, the Buddha remains in the form of a body of enjoyment sambhogakaya and continues to create many forms nirmana adapted to the different needs of beings in order to teach them through clever means upaya.

In this model, their only difference to an arhat is that they have spent aeons helping other beings and have become a Buddha to teach the Dharma. According to the classic Indian theory, this lesser, abiding nirvana is achieved by followers of the "inferior" vehicle hinayana schools which are said to only work towards their own personal liberation.

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Mahayana Buddhists rejected this view as inconsistent with the universalist Mahayana ideal of the salvation of all beings and with the absolutist non-dual Mahayana perspective that did not see an ultimate distinction between samsara and nirvana. According to Gadjin Nagao, the term is likely to be an innovation of the Yogacaras, and possibly of the scholar Asanga fl.

It has as its characteristic laksana the revolution paravrtti of the dual base asraya in which one relinquishes all defilements klesa , but does not abandon the world of death and rebirth samsara. The bodhisattva dwells in this revolution of the base as if in an immaterial realm arupyadhatu. Only Buddhas have overcome these obstructions and, therefore, only Buddhas have omniscience knowledge, which refers to the power of a being in some way to have "simultaneous knowledge of all things whatsoever". According to Etienne Lamotte, Buddhas are always and at all times in nirvana, and their corporeal displays of themselves and their Buddhic careers are ultimately illusory.

Lamotte writes of the Buddhas:. They are born, reach enlightenment, set turning the Wheel of Dharma, and enter nirvana. However, all this is only illusion: the appearance of a Buddha is the absence of arising, duration and destruction; their nirvana is the fact that they are always and at all times in nirvana. According to Reginald Ray, it is "the body of reality itself, without specific, delimited form, wherein the Buddha is identified with the spiritually charged nature of everything that is. The title itself means a garbha womb, matrix, seed containing Tathagata Buddha. These Sutras suggest, states Paul Williams, that 'all sentient beings contain a Tathagata' as their 'essence, core or essential inner nature'.

Indian Madhyamaka philosophers generally interpreted the theory as a description of emptiness and as a non implicative negation a negation which leaves nothing un-negated. In some Tantric Buddhist texts such as the Samputa Tantra, nirvana is described as purified, non-dualistic 'superior mind'. In Tibetan Buddhist philosophy, the debate continues to this day. We speak of "Nirvana". But this is not "Great" "Nirvana".

Why is it "Nirvana", but not "Great Nirvana"? This is so when one cuts away defilement without seeing the Buddha-Nature. That is why we say Nirvana, but not Great Nirvana. When one does not see the Buddha-Nature, what there is is the non-Eternal and the non-Self. All that there is is but Bliss and Purity. Because of this, we cannot have Mahaparinirvana, although defilement has been done away with.

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When one sees well the Buddha-Nature and cuts away defilement, we then have Mahaparinirvana. Because of this, we can have Mahaparinirvana, as we cut away defilement. Nirvana means "non- extinction". Also, "va" means "to cover". Nirvana also means "not covered". When there is no unfixedness, there is Nirvana.

What is not new and old is Nirvana. The disciples of Uluka [i. Va means "is". What is not "is" is Nirvana. Va means harmony. What has nothing to be harmonised is Nirvana. Va means suffering. What has no suffering is Nirvana. What has cut away defilement is no Nirvana. What calls forth no defilement is Nirvana.

O good man! The All-Buddha-Tathagata calls forth no defilement. This is Nirvana. Mahayana declares that Hinayana, by denying personality in the transcendental realm, denies the existence of the Buddha. In Mahayana, final nirvana is both mundane and transcendental, and is also used as a term for the Absolute. In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no future round of existence that can be ascribed to them.

From Wikipedia, the free encyclopedia. This article is about Nirvana in Buddhism. For other uses, see Nirvana disambiguation. See also: Samsara Buddhism and Rebirth Buddhism. Main article: Four stages of enlightenment. See also: Bodhisattva and Buddhahood. See also: Trikaya. See also: Buddha-nature. In later Buddhism, the origin of this metaphor was forgotten, and the term was replaced with "the three poisons. 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.

In verse 21 and 22, it is stated that consciousness comes into the mother's womb, and finds a resting place in mind-and-body. In Visuddhimagga, Ch. The first stage indicates a level of understanding or ethical conduct for non-Buddhists, and the second two stages are nirvana and Buddhahood. Pabongka Rinpoche: "The subject matter of these teachings can be included in the various paths of the three scopes. The small scope covers the causes to achieve the high rebirth states of the gods and humans: the ethics of abandoning the ten nonvirtues, etc.

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The medium scope includes the practices that will cause one to gain the definite excellence of liberation— such practices as abandoning [the first two of the] four truths, engaging in [the last two of these truths], and the practice of the three high trainings. The great scope contains the practices that bring about the definite excellence of omniscience— such practices as the development of bodhichitta, the six perfections, etc. Hence, all this subject matter forms a harmonious practice that will take a person to enlightenment and should be understood as being completely without contradiction.

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Walpola Rahula: "We must not confuse Hinayana with Theravada because the terms are not synonymous. Hinayana sects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka. Today there is no Hinayana sect in existence anywhere in the world. Therefore, in the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hinayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc.

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This is the brief history of Theravada, Mahayana and Hinayana. And again, insight should be understood as the three contemplations of impermanence , pain and not-self [see tilakkhana ]; not contemplation of impermanence alone". It is the very first paragraph of the Visuddhimagga and states: "When a wise man, established well in virtue, develops consciousness and understanding, then as a bhikku ardent and sagacious, he succeeds in disentangling this tangle.

I, verse 2, Buddhaghosa comments that this tangle refers to "the network of craving. Yet, it is a word about which Buddhists themselves have never reached agreement. Technically, in the religious traditions of India, the term denotes the process of accomplishing and experiencing freedom from the unquenchable thirst of desire and the pains of repeated births, lives, and deaths.

Originally nirvana and bodhi refer to the same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving, with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.

What the Pali and Sanskrit expression primarily indicates is the event or process of the extinction of the 'fires' of greed, aversion, and delusion. At the moment the Buddha understood suffering, its arising, its cessation, and the path leading to its cessation, these fires were extinguished. This is not a 'thing' but an event or experience. That, in a nutshell, is what nirvana is. It is the complete and permanent cessation of samsara, thence the cessation of all types of suffering, resulting from letting-go the forces which power samsara, due to overcoming ignorance thence also hatred and delusion, the 'three root poisons' through seeing things the way they really are.

The first is called 'nirvana with remainder.