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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 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]
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.
The date and author of Sarvasara Upanishad is unknown, but it is likely a late medieval text like the Muktika Upanishad. [1]Manuscripts of this text are also found titled as Sarva-Upanisatsara, [4] Sarva Upanishad, [4] Sarvasar Upanishad, [9] Sarva-upanishad-sara and Sarvasaropanishad.
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 .
The foundation stone for Sri Sathya Sai Sarva Dharma Kendra Daramdin was laid in December 2002 by chief minister of Sikkim Pawan Kumar Chamling.The land for the religious centre was donated by a number of people mostly by Rizal family, Pradhan family and some part of it was bought for the construction.
Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvetāmbara differ in other significant ways such as: Śvetāmbaras trace their practices and dress code to the teachings of Parshvanatha, the 23rd tirthankara, which they believe taught only Four restraints (a claim, scholars say are confirmed by the ancient Buddhist texts that discuss Jain monastic life).
From these honored ones, the practitioner will hear all of the sutras and, at the moment of death, attain rebirth in Sukhāvatī, emerging from a lotus blossom at the rank of a bodhisattva. At the end of life, one will certainly attain rebirth in Sukhāvatī, see the Buddha, hear the Dharma, and quickly attain the highest level of bodhi.