Swami Dayananda Saraswati stands out as a traditional Advaita Vedānta teacher and Sanskrit scholar whose legacy lies above all in the preservation and clear transmission of the Vedic and Vedāntic vision in a modern idiom. He consistently presented Advaita not as a vague mysticism, but as a rigorous means of knowledge rooted in the Upaniṣads, Bhagavad Gītā, and Brahma Sūtras, emphasizing that mokṣa is the recognition of an already-free self rather than a state to be newly produced. By restoring careful, word‑by‑word, śāstra‑based teaching in contemporary settings and in English, he helped many educated seekers reconnect with the tradition without abandoning reason. His articulation of Hindu dharma as a dharma‑centered way of life, rather than a belief‑centered system, gave a coherent framework for understanding īśvara, karma, dharma, free will, prayer, pūjā, and ethics.

A major part of his legacy lies in the institutions he founded and the teaching infrastructure he created. Through Arsha Vidya Pitham in Rishikesh, Arsha Vidya Gurukulam in Anaikatti, and centers abroad such as the one in Pennsylvania, he established long‑term residential courses that revived the traditional gurukula model in a form accessible to contemporary students. These gurukulams offered structured curricula in Sanskrit and Vedānta, training a large number of teachers capable of transmitting the sampradāya with fidelity. In this way, a coherent, lineage‑based form of Advaita Vedānta became available in English and other modern languages, with continuity to recognized traditional sources.

His scholarly and pedagogical contributions further deepened this legacy. Extensive lectures on the Bhagavad Gītā, major Upaniṣads, and important prakaraṇa‑grantha texts such as Pañcadaśī and Vivekacūḍāmaṇi were transcribed into books and courses, including comprehensive home‑study materials. These works, along with numerous smaller booklets and talks, rendered subtle Vedāntic ideas intelligible without diluting their rigor. By insisting that students engage the original Sanskrit texts rather than rely solely on translations, he nurtured a generation of seekers who could approach the śāstra directly, supported by precise grammatical and textual analysis.

Another enduring strand of his legacy is the integration of self‑knowledge with an ethic of responsibility and dharma‑based living. He consistently taught that genuine understanding of the self does not bypass ethical conduct, but is grounded in values such as honesty, non‑harmfulness, and contribution to society. Rather than encouraging escapism, his teaching invited students to live as responsible householders and professionals, integrating spiritual insight with family, work, and civic life. In this way, the vision of Advaita was not confined to the meditation hall, but extended into the texture of everyday relationships and duties.

Finally, his work in articulating Hindu identity and fostering dialogue left a mark on the broader religious landscape. Through initiatives such as the Hindu Dharma Āchārya Sabhā and participation in interfaith conversations, he offered a lucid and confident presentation of Hindu perspectives, encouraging informed self‑understanding rather than defensiveness or uncritical syncretism. The many well‑trained disciples and teachers who continue his methods across continents, along with the institutions and recorded teachings he left behind, ensure that this living tradition of Advaita Vedānta remains available to sincere seekers for generations to come.