Is Buddhist notion of Nirvāna in consonance with their conception of Kşanikavāda (momentariness) and Nairātmyavāda (no-soul theory)? Critically discuss.
Yes, the Buddhist notion of Nirvāna is in profound consonance with Kṣaṇikavāda (momentariness) and Nairātmyavāda (no-soul theory); these concepts are mutually reinforcing towards liberation.
Kṣaṇikavāda asserts that all phenomena are momentary, arising and ceasing instantly. There is no permanent, abiding entity. Nairātmyavāda denies the existence of a permanent, unchanging self (ātman), viewing what we call 'self' as an impermanent aggregate of five skandhas.
Nirvāna is the ultimate cessation of suffering (dukkha), craving (taṇhā), and attachment. This state is achieved precisely by realizing the truth of momentariness and no-self. Suffering arises from clinging to impermanent phenomena and a false belief in a permanent self. If all is momentary and there is no enduring 'I', then attachment to 'my' self or 'my' impermanent experiences is irrational and the root of suffering.
Critically, some might question what "experiences" Nirvāna if there's no soul. However, the Buddhist view isn't about an entity experiencing an eternal state, but about the extinction (nirodha) of the cycle of rebirth and suffering. It's the cessation of the process of grasping and attachment, which is entirely consistent with a reality where there are no permanent subjects or objects to cling to. Thus, Nirvāna is the logical and liberating outcome of fully comprehending Kṣaṇikavāda and Nairātmyavāda.
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