Prambanan temple

Devas and avatars
Krishna (left), the eighth incarnation (avatar) of Vishnu or svayam bhagavan, with his consort Radha, worshiped as Radha Krishna across a number of traditions - traditional painting from the 1700s.

The Hindu scriptures refer to celestial entities called Devas (or devī in feminine form; devatā used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".[44] The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons, and mythological stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a supreme personal god, with many Hindus worshiping Ishvara in a particular form as their iṣṭa devatā, or chosen ideal.[45][46] The choice is a matter of individual preference[47] and regional and family traditions.[47]

Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore dharma in society and guide humans to moksha. Such an incarnation is called an avatar. The most prominent avatars are of Vishnu and include Rama (protagonist in Ramayana) and Krishna (a central figure in the epic Mahabharata).

Karma and samsara
Main article: Karma in Hinduism

Karma translates literally as action, work, or deed[48] and can be described as the "moral law of cause and effect".[49] According to the Upanishads an individual, known as the jiva-atma, develops sanskaras (impressions) from actions, whether physical or mental. The linga sharira, a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual.[50] Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to reincarnation as well as one's personality, characteristics, and family. Karma binds together the notions of free will and destiny.

This cycle of action, reaction, birth, death and rebirth is a continuum called samsara. The notion of reincarnation and karma is a strong premise in Hindu thought. The Bhagavad Gita states that:
“ As a person puts on new clothes and discards old and torn clothes,

similarly an embodied soul enters new material bodies, leaving the old bodies.(B.G. 2:22)[51]
”

Samsara provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of samsara through moksha is believed to ensure lasting happiness and peace.[52][53] It is thought that after several reincarnations, an atman eventually seeks unity with the cosmic spirit (Brahman/Paramatman).

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 the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such a realization liberates one from samsara and ends the cycle of rebirth.[54][55]

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),[56] 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".[57]