Sanatana Dharma Quotes

“God wants nothing from us. In that sense, then, He is completely impersonal. At the same time, however, He is very intimately personal where we ourselves are concerned, for He wants for each of us, His creatures, the perfection of absolute Bliss. Sanaatan Dharma offers a blend, one which, to reason itself, is perfectly acceptable, between God as both impersonal and personal. God, as Krishna explains in the Bhagavad Gita, and as I said earlier, dreamed everything into existence. He couldn’t mold anything, outwardly, for there was nothing “out there” to mold nothing in existence anywhere but His own consciousness.”
― Kriyananda, Revelations of Christ: Proclaimed by Paramhansa Yogananda, Presented by his disciple, Swami

“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.”
― Sri Dharma Pravartaka Acharya

“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.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“The yogi must be prepared to plunge deeply and fearlessly into the ecstatic reality of the sweet Absolute. Nothing less than this sweetness of devotion will suffice. Nothing greater than this sweetness is to be attained. This is the essential teaching of the Bhagavad Gita.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“Coupled with the living guidance of a successive lineage of realized Dharma masters (enlightened rishis and Acharyas) stretching back to the beginning of time, and still present in our own era, the philosophy of Sanatana Dharma originates from transcendent perfection. (p. 107)”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“Having the Supreme Godhead as our source, our souls participate in the positive spiritual qualities of the Absolute. Both our souls (Atman) and God (Brahman) share in the inherent spiritual qualities of necessary being and existence, eternality, wisdom, beauty and goodness.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“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.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“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)”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“A society that sees humans as soulless is a society that sees human beings as being of no more worth than machines. And machines are simply tools, objects, to be used for the benefit of the state...”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“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.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“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.”
― Sri Dharma Pravartaka Acharya, Sanatana Dharma: The Eternal Natural Way

“And beauty will be victorious in the world. Love will be victorious in the world. We will sacrifice everything to see that the banner of divine love will flutter all over the world, for a particle of that divine love will be able to keep peace and distribute peace in all directions. Just as fighting soldiers dedicate everything, and give their lives so their countrymen will benefit in the future, we should sacrifice our lives and work to bring real peace for everyone. (p. 26)”
― Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj, Search for Sri Krishna: Reality the Beautiful

“The Vedas say, srnvantu visve amrtasya putra (Svetasvatara-upanisad: 2.5): “O, you sons of nectar, sons of the nectarine ocean sea: please listen to me. You were born in nectar; you were born to taste nectar, and you must not allow yourselves to be satisfied by anything but nectar. So, however misguided you may be for the time being, awake! Arise! Search for that nectar, that satisfaction.” (p. 22)”
― Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaj, Search for Sri Krishna: Reality the Beautiful

“Western philosophy has remained more or less true to the etymological meaning of ‘philosophy’, in being essentially an intellectual quest for truth. Indian Philosophy has been, however, intensely spiritual and has always emphasized the need of practical realization of truth. The word ‘darshana’ means ‘vision’ and also the ‘instrument of vision’. It stands for the direct, immediate and intuitive vision of Reality, the actual perception of Truth, and also includes the means which led to this realization. ‘See the Self’ (ātmā vā are draṣṭavyaḥ) is the keynote of all schools of Indian Philosophy.”
― Chandradhar Sharma, Critical Survey Of Indian Philosophy

“The earliest preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation,—for it survives the longest periods of scepticism and returns after every banishment,—is also the highest which his thought can envisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last,—God, Light, Freedom, Immortality. (Collected Works 21/22, p.3)”
― Sri Aurobindo, The Life Divine

“Śrīla Guru Mahārāj once gave a lecture in the library of Dhanbad before a gathering of many highly qualified paṇḍits and wealthy persons. He started his lecture with this verse. He explained that people think religion is found in books and that those books are written in particular languages, but that religion does not actually come from books or languages: religion is communicated through the transcendental language of heart transaction. All religion presented in scriptures is first revealed in the hearts of ṛṣis, munis, and sādhus. After it appears in their hearts it is transmitted forward from heart to heart, and it later may take the form of books. So what can we say about religion? How much can we understand it? It is a matter of the heart. How can we feel the beauty and understand the glory of religion if our hearts are presently as filthy as a dustbin? Because our hearts are impure we must try to understand religion from a cleanhearted sādhu.

[…]

One who has no desire for selfish enjoyment, who wants to give rather than
take, who is always engaged twenty-four hours a day in serving the desires of the divine Lord, he is a sādhu. He alone is a truly peaceful, perfect gentleman. Real religion is the beauty that appears within the heart of such a sādhu, the transcendental feeling revealed in such a sādhu’s heart through his life of service. Whatever advice and instruction such a sādhu expresses is true religious instruction and can never be harmful to anyone. If we will receive a heart transmission from that type of sādhu and follow his guidance, we must feel the benefit of a truly religious life and come to understand the universal religion of all souls (jaiva-dharma).”
― Bhakti Sundar Govinda, Revealed Truth

“बुद्धिज़्म (बौद्ध धर्म) सनातन का वो बेटा है जो विदेश में जाकर बस गया। अच्छा नाम कमाया।”
― Abhishek Ojha , लेबंटी चाह | Lebanti Chah

“Call it India or Bharat, but not Hindustan. Because no matter the intellectual stupidity of linguistic origin, in practice calling India Hindustan is like still calling humankind mankind.”
― Abhijit Naskar, Making Britain Civilized: How to Gain Readmission to The Human Race

“Gurukul are mostly under trees because of sufficient availability of oxygen, so that students can have more focus in learning.
Studies have showed that oxygen stimulate brain activity and help in concentration.-Sasi Krishnasamy”
― Sasi Krishnasamy (author of spiritual science)

“Sanatana Dharma is advaita sanskriti,
that is, a culture of nonsectarianism,
Hindutva means mindless saffronization.”
― Abhijit Naskar, Tum Dunya Tek Millet: Greatest Country on Earth is Earth

“जाग्रत, उत्तिष्ठ, जगत् स्कन्धे गृहाण।”
― Abhijit Naskar, Amantes Assemble: 100 Sonnets of Servant Sultans

“प्रेमसत्यं ब्रह्मसत्यम्।
प्रेम विना अस्तित्वं नास्ति।।
प्रेमदर्शनं ब्रह्मदर्शनम्।
प्रेम विना ब्रह्माण्डं नास्ति।।”
― Abhijit Naskar, Insan Himalayanoğlu: It's Time to Defect

“Khalsa means freedom from hate,
Khalistan means nationalizing hate.
Christ stands for love and compassion,
Chistian nationalism is Christ's death.
Sanatana Dharma is advaita sanskriti,
that is, a culture of nonsectarianism,
Hindutva means mindless saffronization.
Islam means working for peace and welfare,
Islamism is the ruin of synchronization.”
― Abhijit Naskar, Tum Dunya Tek Millet: Greatest Country on Earth is Earth

“The day India stops being secular, she'll stop being India.”
― Abhijit Naskar, Bulletproof Backbone: Injustice Not Allowed on My Watch

“There is no such thing as Hinduism - the actual phrase is Sanatana Dharma, which is not a religion, but an everyday sense of oneness or advaita - which is the very backbone of the Indian society. Only in India people celebrate Eid with as much enthusiasm as they celebrate Diwali - they celebrate Christmas with as much enthusiasm as they celebrate Nanak Jayanti - and that's Sanatana Dharma for you.”
― Abhijit Naskar, Bulletproof Backbone: Injustice Not Allowed on My Watch

“The darkness you see when you close your eyes is Kali.”
― Vinaya

“Tanrınator (The Sonnet)

To the christian I'm christian -
to neonazism, I'm nazarene ravager.
To the jew I'm just a jew -
to zionism, I'm thunderahava.

To the sanatani I'm advaitin -
to hindutva, I'm narasimha.
To the muslim I'm sufi fakir -
to islamism, I'm tanrınator.

To the atheist I'm rationalist,
to the militant I'm apocalypse.
To the intellectuals I'm an idiot,
to the narcissist I'm cataclysmic.

I'm a brother to every
believer and nonbeliever alike.
I'm the bridge that unites the shores,
I'm the bulldozer that obliterates divide.”
― Abhijit Naskar, Yüz Şiirlerin Yüzüğü (Ring of 100 Poems, Bilingual Edition): 100 Turkish Poems with Translations

“Islam means working for peace and welfare,
Islamism is the ruin of synchronization.
Sanatana Dharma is advaita sanskriti,
that is, a culture of nonsectarianism,
Hindutva means mindless saffronization.”
― Abhijit Naskar, Tum Dunya Tek Millet: Greatest Country on Earth is Earth

“Why is snanatan dhrama important for humanity?”
― Paras, The Untold Tales: Love and other Demons

“Why make Ahoi Astami?”
― Paras, kya kehne kavi ke / क्या कहने कवि के