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Sri Dharma Pravartaka Acharya Quotes

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Famous Sri Dharma Pravartaka Acharya Quotes

“Our world, according to Dharma, is a place that is replete with inherent meaning, value, and an intelligent design underlying its physical principles and laws, as well as a transcendent purpose that, while not necessarily discernible via empirical means, nonetheless forms a very concrete spiritual basis of all empirical reality. The material, according to Dharma, finds its origin and sustaining ground in the spiritual. The measurable is grounded upon the infinite. The spiritual necessarily precedes the material. The world is here for a purpose – and that purpose is God’s purpose. The word “dharma”, in this more important philosophical sense, refers to those underlying natural principles that are inherent in the very structure of reality, ordering our world as the metaphysical backdrop to the drama of everyday phenomenal existence, and that has their origin in the causeless will and grace of God. Dharma is Natural Law. Thus, if we needed to render the entire term Sanatana Dharma into English, we can cautiously translate it as „The Eternal Natural Way“. (p. 47)”

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Book:Sanatana Dharma: The Eternal Natural Way
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“The teachings of 1) the Upanishads, coupled with 2) the Bhagavad Gita and 3) the Brahma Sutras, form the scriptural foundation of Vedanta, which constitutes the highest philosophical teachings of Sanatana Dharma. The term "Vedanta" is composed of two Sanskrit words. "Veda" means knowledge, and "anta" means the end, or culmination. Thus, Vedanta represents the "Culmination of all Knowledge". Of the 108 volumes of the Upanishads, several are extremely esoteric, while some are more easily understandable by modern readers. In either case, the only way to fully understand the teachings of both the Upanishads and any other sacred work of the Vedic literature is to study these works under the expert guidance of an authentic and self-realized guru (spiritual master). It is impossible to understand the inner spiritual essence of the Vedic scriptures without the grace of an authorized guru.”

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Author:Sri Dharma Pravartaka Acharya
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“The Bhagavad Gita presents us with a unitary system of Yoga, one clear and systematic path, wherein all four Yoga techniques of jnana, karma, bhakti and classical ashtanga are - together – all considered crucial for spiritual realization. These four supposedly different paths, in actuality, represent four aspects of one, unified, integral Yoga system. They are akin to the four sides of a square. If one of the sides of the square is missing, then the very structural integrity and being of the square is itself compromised. Indeed, it no longer is logically qualified as a "square" at all. Similarly, the complete and authentic path of Yoga spirituality must include all these four components of Yoga in order to be fully appreciated. It is true that these four Yogas are linked by their common emphasis on devotional meditation upon, and the ultimate loving absorption of our awareness in, the Absolute. However, it is also inarguably clear that Krishna considers bhakti-yoga, or the discipline of focused devotional consciousness, to be not merely one component of these four branches of Yoga, but as the very essence and goal of all Yoga practice itself. Unlike the other aspects of the Yoga path, bhakti (devotional meditation) is distinguished by the fact that it is not only a means (upaya) for knowing God, but it is simultaneously also the goal (artha) of all human existence. As the means, bhakti designates devotional meditation; as the goal, bhakti means devotional consciousness. At no time does one abandon the practice of bhakti, even upon achieving liberation. Rather, devotional consciousness focused with one-pointed awareness upon the Absolute represents the very goal of the entire Yoga system.”

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Book:Sanatana Dharma: The Eternal Natural Way
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“God, or Brahman, is the source of all. In the state of illusion, the soul (Atman) sees itself as an exploiter of matter (Jagat), and lives in an unnatural state of illusory separation from God. Thus, the soul psychologically finds himself in a unnatural, unnecessary and discomforting state of self-imposed conflict (virodha) and adversity with God, with other living beings, and with the material world around him. Such an unnatural state is the source of all our suffering. However, in the most ideal of circumstances, God, soul and materiality all exist in harmonious balance, drawn to one another through a metaphysical bond of love, and a unity of transcendent purpose - Atman and Jagat serving Brahman, and Brahman giving Atman and Jagat their sense of purpose and operating as the ontological source and sustaining principle of their very being [...] When we live in such a state of natural balance, we are then living in accordance with Dharma. We are then living our lives naturally and in perfection. (p. 115)”

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Book:Sanatana Dharma: The Eternal Natural Way
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