▁is ▁related ▁to ▁the ▁practice ▁of ▁d hy ana , ▁while ▁p anna - vim ut ti ▁is ▁related ▁to ▁the ▁development ▁of ▁insight . ▁According ▁to ▁G om br ich , ▁the ▁distinction ▁may ▁be ▁a ▁later ▁development , ▁which ▁resulted ▁in ▁a ▁change ▁of ▁doctrine , ▁regarding ▁the ▁practice ▁of ▁d hy ana ▁to ▁be ▁ins u fficient ▁for ▁final ▁liber ation . ▁ ▁With ▁release ▁comes ▁N ir v ana ▁( P ali : ▁N ib b ana ), ▁“ b low ing ▁out ”, ▁" qu en ch ing ", ▁or ▁“ be coming ▁ex ting u ished ” ▁of ▁the ▁fires ▁of ▁the ▁pass ions ▁and ▁of ▁self - view . ▁It ▁is ▁a ▁" tim eless ▁state " ▁in ▁which ▁there ▁is ▁no ▁more ▁becoming . ▁ ▁N ir v ana ▁ends ▁the ▁cycle ▁of ▁D uk k ha ▁and ▁reb irth ▁in ▁the ▁six ▁real ms ▁of ▁Sa ṃ s ā ra ▁( B ud dh ism ). ▁ ▁It ▁is ▁part ▁of ▁the ▁Four ▁No ble ▁Tr uth s ▁doctrine ▁of ▁Buddh ism , ▁which ▁plays ▁an ▁essential ▁role ▁in ▁Ther av ada ▁Buddh ism . ▁N ir v ana ▁has ▁been ▁described ▁in ▁Buddh ist ▁texts ▁in ▁a ▁manner ▁similar ▁to ▁other ▁Indian ▁relig ions , ▁as ▁the ▁state ▁of ▁complete ▁liber ation , ▁en light en ment , ▁highest ▁happiness , ▁bl iss , ▁fear less , ▁freedom , ▁du kk ha - less , ▁perman ence , ▁non - dependent ▁orig ination