Swami Dayananda Saraswati’s vision rests on the primacy of self‑knowledge as unfolded by the Vedic and Vedāntic tradition. He consistently pointed to self‑ignorance (avidyā) as the fundamental human problem and to mokṣa as freedom gained through clear recognition of one’s true nature as consciousness, the ātman, which is non‑different from Brahman. This non‑dual vision does not deny the world or the individual, but understands them as expressions of one reality seen in different orders. Liberation, in this view, is not a future event but a cognitive shift, a stable understanding that one is already whole and free by nature. Such knowledge is not a matter of private mystical experience alone, but of assimilated understanding grounded in scripture and careful inquiry.

For this reason, he upheld the Vedas—especially the Upaniṣads, Bhagavad Gītā, and Brahma‑sūtras—as a valid and unique means of knowledge (pramāṇa) for the nature of the self. These texts, however, must be approached through a living teaching tradition (sampradāya, guru‑paramparā) that employs a precise methodology rather than relying on casual interpretation. His pedagogy drew on systematic prakriyās—structured modes of inquiry, logical analysis, and clear definitions—while also insisting that the teaching be communicated in a language and style accessible to contemporary, educated seekers. In this way, scriptural authority, reason, and inquiry are held together, allowing Vedānta to function as a universal teaching rather than a sectarian doctrine.

At the same time, his emphasis on knowledge never floated free of an ethical and devotional foundation. A life of dharma—responsible, value‑based living in harmony with a moral and cosmic order—was presented as indispensable preparation for self‑inquiry. Karma‑yoga, understood as performing one’s duties with an attitude of offering to Īśvara and graceful acceptance of results, serves to refine the mind and make it receptive to Vedāntic insight. Devotion (bhakti) and worship of Īśvara, the intelligent and material cause of the universe, support emotional maturity and inner composure, allowing the non‑dual vision to be integrated into ordinary relationships, work, and service to society.

Underlying all of this is a deep respect for the preparedness of the seeker. Qualities such as discernment, relative dispassion, mastery over the mind and senses, and a genuine desire for liberation are treated as essential conditions for the successful assimilation of the teaching. Spirituality, in this light, is not an escape from the world but an intelligent engagement with it, where ethical conduct, devotion, and study converge. The result is a path in which traditional Vedānta, rigorous inquiry, and responsible living are woven together, guiding the seeker toward recognition of an ever‑free, non‑dual self.