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| ]) repeatedly takes on a physical body through being born on Earth.]] | |||
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| '''Reincarnation''' is a core belief within ''']'''. In most Indian philosophical traditions, including the ], ], ] and ] systems, an ongoing cycle of birth, death, and rebirth is assumed as a fact of nature. | |||
| <ref>{{cite book | last = Brodd | first = Jefferey | authorlink = | coauthors = | title = World Religions | publisher = Saint Mary's Press | date = 2003 | location = Winona, MN | pages = | url = | doi = | id = | isbn = 978-0-88489-725-5 }}</ref> | |||
| These systems differ widely, however, in the terminology with which they describe the process and in the metaphysics they use in interpreting it. Within Hinduism, it is ], or ignorance, of one's true self, that leads to ego-consciousness of the body and the phenomenal world. This grounds one in desire and the perpetual chain of ] and ]. | |||
| ==Historical== | |||
| In ] the concept of reincarnation is recorded in detail within the ]s (c. 800 BCE), which are philosophical and religious texts composed in ]. The notion of reincarnation is most notably present in the {{IAST|]}} Upanishad 5.11 and {{IAST|]}} Upanishad 1.2. According to Professor Joanna Jurewicz of Warsaw University, reincarnation theory is also found in the ], which generally considered the oldest Hindu scripture.<ref>Gombrich, ''Theravada Buddhism'', 2nd edn, Routledge, London, 2006, page xi</ref> | |||
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| ==End of re-birth?== | |||
| When the cycle of rebirth thus comes to an end, a person is said to have attained ], or salvation.<ref>Karel Werner, ''A Popular Dictionary of Hinduism'' 110 (Curzon Press 1994) ISBN 0-7007-0279-2</ref> While all schools of thought agree that moksha implies the cessation of worldly desires and freedom from the cycle of birth and death, the exact definition of salvation depends on individual beliefs. For example, followers of the ] school (often associated with ]) believe that they will spend eternity absorbed in the perfect peace and happiness that comes with the realization that all existence is One (]), and that the immortal soul is part of that existence. Thus they will no longer identify themselves as individual persons, but will see the "self" as a part of the infinite ocean of divinity, described as sat-chit-ananda (existence-knowledge-bliss). The followers of full or partial ] schools ("dualistic" schools, such as ]), on the other hand, perform their worship with the goal of spending eternity in a ], (spiritual world or heaven), in the blessed company of the Supreme being (i.e ] or ] for the ]s, ] for the ]). The two schools (Dvaita & Advaita) are not necessarily contradictory, however. A follower of one school may believe that both types of salvation are possible, but will simply have a personal preference to experience one or the other. Thus, it is said, the followers of Dvaita wish to "taste sugar," while the followers of Advaita wish to "become sugar."<ref>Gospel of Sri Ramakrishna, Translation by Swami Nikhilananda (8th Ed. 1992) ISBN 0-911206-01-9</ref> | |||
| ==See also== | |||
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| ==Footnotes== | |||
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