Swami Dayananda Saraswati consistently pointed to a life of study and reflection as central to spiritual growth. He recommended systematic engagement with the Upanishads, the Bhagavad Gita, and the Brahma Sutras, ideally guided by a competent teacher, so that the vision of non-dual reality could be unfolded in a clear and methodical way. This study is not meant as mere intellectual accumulation; it is supported by ongoing contemplation and self-inquiry, in which one examines the nature of the self and discriminates between what is eternal and what is transient. Through such inquiry, habitual assumptions about identity and reality are gradually exposed and refined, allowing the teaching “I am not the limited body-mind, but awareness” to be assimilated more fully.

Alongside this contemplative life, he placed great emphasis on karma yoga, the disciplined performance of one’s duties with an attitude of offering. Actions are to be done responsibly and ethically, but without rigid insistence on particular outcomes, with the results accepted as prasāda, a gift from Īśvara. This orientation transforms ordinary activity into a means of inner growth, reducing self-centeredness and preparing the mind for subtle knowledge. Seva, or service to others and to dharmic institutions, naturally fits into this framework as an expression of this attitude of offering and as a practical training in empathy and emotional maturity.

Prayer, devotion, and ritual also occupy an important place in this vision of spiritual practice. Regular prayer, japa of a chosen mantra, participation in pūjā, and other traditional forms of worship are recommended as ways to relate meaningfully to Īśvara, the intelligent and ordered basis of the universe. Such upāsanā disciplines help to refine the mind, cultivate gratitude and humility, and stabilize an attitude of surrender. Meditation and quiet sitting—whether with attention to the breath, a mantra, or the contemplative remembrance of Vedantic truths—further support this inner refinement, fostering focus and steadiness so that self-knowledge can take root.

Equally significant is the insistence on a dhārmic life and the cultivation of a prepared mind. Living in alignment with universal values such as non-injury, truthfulness, non-stealing, responsible sexuality, non-greed, and compassion is seen as indispensable, not optional. Simplicity in living, moderation in consumption, and learning to handle likes and dislikes without being ruled by them gradually purify the inner instrument (antaḥkaraṇa-śuddhi). Association with a teacher and with like-minded seekers in satsanga, together with ongoing svādhyāya and reflection, creates a sustained environment in which these values, practices, and insights can mature into stable self-knowledge.