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Sarva Dharma Sama Bhava is a concept coined by Mahatma Gandhi that embodies the equality of the destination of the paths followed by all religions. [1]The phrase is attributed to Mahātmā Gāndhi, who first used it in September 1930 in his communications to his followers to quell divisions that had begun to develop between Hindus and Muslims. [2]
The Maha Upanishad has been influential in the major Hindu literature that followed it. The teachings of Bhagavata Purana calls the Vasudhaiva Kutumbakam adage of the Maha Upanishad, as the "Loftiest Vedantic Thought".
The philosopher Osho started his public speaking at the annual Sarva Dharma Sammelan held at Jabalpur since 1939, organized by the Taran Panthi Jain community, in which he was born. He participated from 1951 to 1968. [3] A Sarva Dharma Sammelan serves to support the view that all religions can coexist in harmony,. [4] [5]
The Buddha also explains how all phenomena are to be seen as being without essence, like a dream or a magic show, which is the "essential nature of all phenomena" (sarva-dharma-svabhavā). [21] In a later passage from chapter 4 of the sutra, Candraprabha asks the Buddha for a definition of "samadhi", the Buddha responds:
In Indian origin religions, even atheism is considered acceptable, especially under the concept of Sarva Dharma Sama Bhava. The concept of acceptable or valid Dharma excludes the Mleccha (impure) who are considered without the purity of ethics and code of conduct called yamas and niyama .
An image of the Buddha in samadhi from Gal Vihara, Sri Lanka Statue of a meditating Shiva, Rishikesh. Samādhi (Pali and Sanskrit: समाधि), in Hinduism, Buddhism, Jainism, Sikhism and yogic schools, is a state of meditative consciousness.
Sarva-Darsana Sangraha of Madhava Acharya: Review of Different Systems of Hindu Philosophy. New Delhi: Indian Books Centre/Sri Satguru Publications. ISBN 81-703-0875-5. Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin. ISBN 978-0-14-341421-6.
Kābā eating prasad ().. In the temple complex reside approximately 20,000 kābā who are cared for by the temple's staff and workers who consider them as kin. The kābā reside and move in spaces throughout the inner temple complex, including within the main temple, the kitchen, near the massive iron pots used to make halwa, in the various side rooms, and on the rooftop.