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Volume 8 Issue 3
May-June 2026
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Concept of Nirvana in Hinayana and Mahayana Sects in Buddhism: A Comparative Study
| Author(s) | Mr. Pabitra Sabar |
|---|---|
| Country | India |
| Abstract | The Indian philosophy is separated into two types Orthodox and Heterodox. The orthodox schools are the Nyaya, the Vaisheshika, the Mimamsa and the Vedanta, the Samkya, the yoga. The Heterodox schools are the Carvak, the Buddhism and the Jainism. Orthodox schools are accepted the existence of God and Vedas but Heterodox schools are not accepted the existence of God and Vedas. The Asia is enlightenment by the legend of the Gautam Buddha, and He is founder of the school of Buddhism. Buddhism school has been divided into two categories schools as named Hinayana and Mahayana. According to Buddhism fourth Nobel truth talk about Liberation. Noble Truths (Arya Satya): There is suffering There is cause of suffering There is cessation of suffering There is a way of leading to this cessation of suffering 1. There is Suffering (duhkha): Human life is full of Misery and pain. Even the so-called pleasures are really present with pain. Enjoyment also results in pain. That there is suffering in this universe is a fact of common experience. Poverty, dwsesa, meanness, old age, hatred, greed, conflicts are fraught in this world. Human Life is full of suffering no one can deny to it. 2. There is a Cause of Suffering (duhkha samudaya): Everything is a cause and Nothing comes out of nothing ex nihilo nihil fit. The existence of whole event depends on its condition and causes. According to Buddhism, in this world everything is relative, limited and conditional. Every suffering is a fact; it must have a cause and it arises from some conditions. 'This being, that arise', 'the cause being present, the effect arises', is causal law of dependent origination. 3. There is a Cessation of Suffering (duhkha nirodha) Everything originates from some causes and conditions, hence if we are these conditions and causes are removed the effect must also cease. The cause being is removed, the effect causes is to be exist. We are known everything being is conditional and relative is necessarily momentary and what momentary must be decay. If I am born then I am must be die. Every production implies destruction. 4. There is a Way of Leading to this Cessation of Suffering (duhka nirodha gamini pratipat) This is an ethical and spiritual pathway by following which suffering may be removed and liberation attained. It is the Noble Eight-fold Path: The Noble Eight-Fold Pathway consists of eight steps which are: Right faith (samyag drsti), Right resolve (sankalpa), 3 Right speech (vak), Right Action (karmanta), Right living (ajiva), Right effort (vyayama), Right thought (smrti), Right concentration (samadhi). In the old books we also perceive the mention of a three-pathway consisting of Shila or Right conduct, Samadhi or right concentration and Prajna or right knowledge. They also called to Darshana, Jnana and Charitra of Jainism. This triple pathway is lead to direct cause of liberation. The fourth noble Truth established down that there is a pathway (marga) which is Buddha obey and others can alike follow to obtain a state liberate from suffering. Clues considering this pathway are acquired from the knowledge important conditions that cause suffering. The pathway illustrates by Buddha's conduct of eight steps and accordingly called the eightfold noble pathway (astangika marag). Hinayana alike Jainism, is a belief God, Karma introduction the assign of God. Believe on the opinion of Buddha: 'be a Light unto thyself (atmadipo bhava), and Buddha's last opinion: 'and now brethren I catch my decline of you: whole the Constituents of being are momentary; Solve your salvation with Diligence'. Hinayana's seriousness liberation for and by, the personal himself. It is the illiberal path of self-help. Its aim is Arhathod or the expressed of the spiritual believer who acquired personal salvation, Nibbana, which is view as the annihilation of suffering. Mahayana school is also known for his great vehicle and Hinayana is known for his small vehicle. The purpose of liberation in Hinayana is said to be unreal and egoist. Mahayana trusts that Nirvana is not a negative in action of suffering but a unconditional state of bliss. Its moral believer is Bodhisattva who put off his own salvation in order to appearance for the salvation of others. Buddhism is here change into Divinity and an adore such. Buddhism is identified with superior reality and is said to occupy the ability of reincarnation. The Buddha is the certain self prevalent through whole the so-called personal selves. Buddha is the nominal following all phenomena. The Buddisattva is he who reaches absolute wisdom, always stay in it, and inspired by the love of all beings everlasting works for their salvation which is to be acquire here in this universe. The Mahayana is willing to permit reality so that eager Buddha is may liberate others. The word is 'Liberated' is moderate from term 'Liberates' means 'to release or to set free' someone from the sensation or state that create his vitality sorrowful or hard. Conditions of liberation is that create one's life painful, hence the case of Independence or free from servitude, bondage, serfdom, need, and separately other makes suffering, whereas the feelings of the liberation are that create one's life sorrowful is the state of liberation is from inner fight or difficulty one's own mind or thinking. A religion of misery necessarily known by Buddhism. Buddha did not assert to be an adept metaphysics and he did not claim to device substantial solutions of the most terrible metaphysical problems. Buddha had to philosophies in so distant as he was concerned with finding of the ways of destruction of suffering and sorrow in human life. Buddha did not seek knowledge and truth for their own sake but knowledge was a means of obtaining complete freedom from suffering and misery according to the Buddha. The most important thing that occupied his mind forever was the existence of evil and sorrow in life and he most seriously used himself to discover the ways leading to the final cessation of sorrow. The ultimate end that he always views, was Nirvana which means the total abolition of sorrow and destruction of all consciousness. All the epistemological, ontologically, and metaphysical seeks of Buddhism were conducive to the primary end of them, which enjoyment of perfection of life in the form of Nirvana. Buddha's goal of life was not to manifest truth but to aid men to free themselves from the all-diffuse sorrow and pain of life. It is essential to deeply understand the nature of sorrow. Buddhism believes in the universal transient of things. It is possible to infer the evanescence of things as the cause of sorrow. Thus, Misery is another term for transiency of life. Every human experience is only a passing view of human life and possesses only a limited period. The duration of the lives of things may vary but nothing stays forever. As every experience complete after a very short period, one loses the happiness with the resultant result of despair, which fills the mind with misery. Thus, Life becomes a continuous sequence of moments of despair and sorrow. The Buddhist concept of Nirvana (Nibbana) is equal to that of moksa in the other systems. The necessary nature of Nibbana consists in one's becoming perfectly from every kind of desire. Nibbana or Nirvana is a state of entire desire lessness. Nirvana thus means eternal freedom from all kinds of devotion which are generated by desires. All sorrows are root cause from Desires. According to the sorrow is caused by ignorance. Ignorance is the cause of all desire, madness and all the sorrow of the universe. It is said in the Buddhist Mahayana texts-- "The idea of ignorance is what gives root to the huge poison tree of mundana existence with its trunk of pain." He accepted at fact that nearly in all Indian philosophical opinion knowledge has been viewed as the ultimate means of the obtaining of salvation. He writes--" The center point of Indian salvation theories was "knowledge", by which man acquires the power to cessation misery and to lead empiric reality back to its origin." True knowledge of the causes of sorrow leads to the cessation of sorrows. As man's bondage is a creation of his mind and is based on knowledge, the Buddhist importantly argument that liberation can be obtained by power knowledge which brings to an end ignorance and illusion. According to Buddhism most importantly maintains that to obtain the joy of Nirvana we must radically separate this illusion, this ignorance, this origin of all evil and suffering in this life. Ignorance of Avidya according to Buddhism is a positive entity. It is the innate tendency of the mind, the subconscious influences and drives (vasanas) which make the mind hold to false ideas and notions. Thus, ignorance acts as the primary cause of all Klesas and their resultant sorrow. The Buddhists give a long causal series of misery. Commonly called the twelve Nidanas or Pratyasamutpada, that is to say chain of Dependence. (1) There is Ignorance (Avidya) in the beginning (2) after ignorance comes Action (3) after action comes consciousness (4) after consciousness comes Name and form (5) after name and form comes six organs (6) after six organs comes touch (7) after touch comes sensation vedana (8) after Sensation comes desire (9) after desire comes clinging (10) after clinging comes being (11) after being comes birth (12) after birth comes pain dukkha which causes grief and sorrow. It is a psychological cause chain in which the preceding experience causes the succeeding one. Arhat and Bodhisattva: The word of Arhat is called in Sanskrit language or Arahat is called in Pali language and Bodhisattva is called in Sanskrit language or Bodhisatta is called in Pali language are well recognized by in Budha teaching and this ideals to which the Buddhist should follow it. Budhha talks about attains to liberation either by Arhat or Bodhisatta pathway. The Arhat idea and Bodhisattva Idea are frequently regarded the respective guiding ideals of Theravada Buddhism and Mahayana Buddhism (Buddhi; 2010). Each Ideal provides some operative guidance, characteristic, and this step of the way to the aspirations in order to attain their ultimate aims, Arhat or Bodhisattva. In the first chapter of the present work I have tried to introduce about the concept of Arhat and Bodhisatta. According to Mahayana the greatest Nirvana is Bodhisattva and Hinayana the greatest happiness is Arhat. Mahayana is also called 'Great vehicle' and Hinayana is also called 'Lesser vehicle'. |
| Keywords | NIRVANA, MAHAYANA,HINAYANA, BUDHHISM, COMPARATIVE STUDY |
| Field | Sociology > Philosophy / Psychology / Religion |
| Published In | Volume 7, Issue 6, November-December 2025 |
| Published On | 2025-11-17 |
| DOI | https://doi.org/10.36948/ijfmr.2025.v07i06.60871 |
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