The ultimate goal of life, referred
to as moksha, nirvana or samadhi, is understood in several different ways:
as the realization of one's union with God; as realization of one's eternal
relationship with God; realization of the unity
of all existence; perfect unselfishness and knowledge of the Self; attainment
of perfect mental peace; or as detachment from worldly desires. Such
a realization liberates one from samsara and ends the cycle
of rebirth. The exact conceptualization of moksha differs
among the various Hindu schools of thought.
For example, Advaita Vedanta holds that after attaining moksha an atman
no longer identifies itself with an individual but as
identical with Brahman in all respects. The followers of Dvaita (dualistic)
schools identify themselves as part of Brahman and after attaining
moksha expect to spend eternity in a loka (heaven), in the company of their
chosen form of Ishvara. Thus, it is said, the followers of dvaita wish to
"taste sugar," while the followers of
Advaita wish to "become sugar."
The goals of life
Classical Hindu thought accepts two main life-long dharmas:
Grihastha Dharma and Sannyasin Dharma.
The Grihastha Dharma recognize four goals known as
the purusharthas.
They are: * kama: Sensual pleasure and enjoyment
*
Artha: Material prosperity and success
*
Dharma: Correct action, in accordance with one's particular duty and scriptural
laws
*
Moksha: Liberation from the cycle of samsara
Among these, dharma and moksha play a special role:
dharma must d ominate an individual's pursuit of kama and artha while seeing
moksha, at the horizon.
The Sannyasin Dharma recognizes, but renounces Kama, Artha and Dharma, focusing entirely on Moksha. As described below, the Grihastha Dharma eventually enters this stage. However, some enter this stage immediately from whichever stage they may be in.
PRACTICE:- Hindu practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in puja (worship or veneration) either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to the individual's chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory. In fact, many visit temples only during religious festivals. Hindus perform their worship through icons (murtis). The icon serves as a tangible link between the worshiper and God. The image is often considered a manifestation of God, since God is immanent. The Padma Purana states that the murti is not to be thought of as mere stone or wood but as a manifest form of the Divinity. A few Hindu sects, such as the Arya Samaj, do not believe in worshiping God through icons.
Hinduism has a developed system of symbolism and
iconography to represent the
sacred in art,
architecture, literature and worship. These symbols
gain their meaning from the scriptures, mythology, or
cultural traditions. The syllable Om (which represents
the Parabrahman) and the Swastika sign
(which
symbolizes auspiciousness) have grown to represent
Hinduism itself, whileother markings such as tilaka
identify a follower of the faith. Hinduism associates
many symbols, which include the lotus, chakra and
veena, with particular deities.
Mantras are invocations, praise
and prayers that
through their meaning, sound, and chanting style
help a devotee focus the mind on holy thoughts or express devotion
to God/the deities. Many devotees perform morning ablutions at
the bank of a sacred river while
chanting the Gayatri Mantra or Mahamrityunjaya
mantras. The epic Mahabharata extolls Japa (ritualistic
chanting) as the greatest dutyin the Kali Yuga (what Hindus believe to be
the current age).Many adopt Japa as their primary spiritual practice.
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