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Quote by Sri Dharma Pravartaka Acharya

“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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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.”

YogaVedantaBhakti YogaSanatana DharmaBhagavad GitaThe Eternal Natural WaySpiritual Realization
Book:Sanatana Dharma: The Eternal Natural Way
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“We do not have a soul. Rather we are soul. Our soul is our innermost identity and synonymous with the most intimate level of "I" that we know to be the core of our personhood. Both God (Brahman) and soul (Atman) are of the nature of pure sentient consciousness. Thus, being spiritual, they both transcend matter itself, as well as all the limitations necessarily associated with matter.”

BrahmanAtmanThe SoulSanatana DharmaSelfrealizationThe Eternal Natural Way
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)”

VedantaBrahmanAtmanSanatana DharmaThe Eternal Natural WayIllusory Separation From God
Book:Sanatana Dharma: The Eternal Natural Way
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“To the sage, the soul of the cow, the soul of the dog, and the soul of the elephant is just as worthy of dignity, respect, and spiritual equality as is the soul contained in the human being. Sama Darshina, or equal spiritual vision, is the highest form of equality toward which we can all aspire – for it sees the inherent equality that exists in the spiritual essence of all living beings. It is, in fact, the only realistic form of equality that we can ever hope for. Seeing all beings as our spiritual brothers and sisters, we will then, by natural extension, offer all people our respect on the political, social, cultural, and economic realms. The truly just society, then, is the Dharmic society, a society comprised of citizens who aspire toward the finer and nobler spiritual aspirations of life, and who thus view the world from a spiritual perspective. That nation which will most justly serve the interests of its people is the Dharma Nation, a nation in which the eternal principles of Dharma serve as the foundational governing philosophy of the state. We must make ourselves truly worthy citizens of God’s eternal Dharma Nation by spiritualizing our own vision and viewing our neighbors and fellow living beings as the atmans they truly are. We must begin the Dharma Revolution in our own lives.”

Sanatana DharmaThe Eternal Natural WayDharma NationEqual Spiritual VisionSama Darshina
Book:Sanatana Dharma: The Eternal Natural Way
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“By choosing to perform actions that are either ethically positive or negative, we are choosing at the exact moment of such activities to create our own future states of being. We are choosing to mold our psycho-physical state, our mode of consciousness, our future course of action. The principle of karma teaches us that we have the power through our own present free-will decisions to literally create who and what we will be in the future. Thus, rather than being a doctrine that teaches the importance of "fate", "predestination", or a type of unalterable "destiny", the principle of karma actually teaches us the opposite: That we are radically free beings, with the ability at every given moment to choose to mold ourselves and our individual futures. Karma is thus a doctrine of radical freedom.”

TransformationKarmaSanatana DharmaSelfrealizationThe Eternal Natural WayRadical Freedom
Book:Sanatana Dharma: The Eternal Natural Way
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