Парипурнасанатана

The man of learning should strive his best for liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him. Having attained the yogarudha state, he should recover himself, immersed in the sea of birth and death, by means of devotion to right discrimination. The right discrimination is said to be Vivekachudamani - the term Viveka, meaning intellect and Chudamani, meaning crest jewel (worn on the top of the head). Hence, the people who rightly discriminate, to self realize are the crest jewel called among intellectuals.

Atman, the seer in itself, is alone permanent, the seen is opposed to it, i.e., transient - such a settled conviction is truly known as discrimination. The indifference to all objects of enjoyment from the realm of Brahma to this world, in view of their perishable nature is verily called pure dispassion. Abandonment of desires at all times is called shama and restraint of the external functions of the organs is called dama. Turning away completely from all sense-objects is the height of uparati, and patient endurance of all sorrow or pain is known as titiksha which is conducive to happiness. Implicit faith in the words of the Védas and the preceptorship is known as shraddha or devotion, and concentration of the mind on the only object, Sat, i.e., Brahman, is regarded as samadhana or solution. The burning desire to be free from the bonds of this life cycle is called mumukshatva. Only that person who is in possession of the said qualification, as means to Knowledge should constantly reflect with a view to attaining knowledge, desiring his own good. Knowledge is not brought about by any other means than vichara or comprehension, just as an object is nowhere perceived without the help of light.

The four preliminary qualifications - the means to attain knowledge - Karma, Bhakti, Jnana and Vairagya (action, devotion, wisdom and dispassion) are acquired by men by propitiating the Lord, through austerities and the performance of duties pertaining to their social order and stage in life. It is stated in the Vedas that a human birth is difficult to obtain..... rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the self and non-self, realization and continuing in a state of identity with Brahman.

'Aparoksha Anubhuti' is a Sanskrit term for Self realization. 'Apa', also means water or Prāna; and 'Aruksha' meaning ‘to arise’ (the energy) – “the energy (pervaded in atoms), which is awakened through sensation or the energy experienced through perception or apprehension.” Vibhuti, means pervaded and bhuti means prosperity or enumeration.
Aparoksha Anubhuti is the way of approach by a Jiva to realize self, through his sense organs, on the support of four pramanas, comprehension through his intelligence, the consequence of his action based on his perception, apprehension and the experience gained from it, finally leading to self realization.

Bondage lies in every act done with the consciousness of the body as the Self, for, man is then the plaything of the senses. Only those who have escaped this fate are free; that "freedom" is the ideal stage to which Dharma leads. With that stage constantly in mind, if one engages in the activity of living, he can become liberated, a Mukthapurusha.
-Sri Sathya Sai Baba

To be free is your birthright, not to be bound. It is only when you guide your steps along the Path illumined by the Universal Unbound Dharma that you are really free; if you stray away from the light, you get bound and you are caught. Some might raise a doubt; how Dharma which sets limits on thoughts and words, which regulates and controls, can make a person free. "Freedom" is the name that you give to a certain type of bondage; genuine freedom is got only when delusion is absent, when there is no identification with the body and the senses, no servitude to the objective world. Persons who have escaped from this servitude and achieved freedom in the genuine sense are very few in number.
-Sri Sathya Sai Baba

What happens when a stone is worshipped as God? The Unlimited, the Ever-present, the All-pervading-immanent Entity, the Absolute, is visualised in the Particular, in the Concrete. Similarly, Dharma, which is Universal, Equal and Free, can be spotted and tested in a single concrete act. Do not be misled by the idea that this is not possible. Are not many things difficult accomplished by you, things that only increase your anxiety and fear? If man is wise, can he not take up instead things that are more worthwhile, which give him peace of mind?
-Sri Sathya Sai Baba

Making God into stone - that is the effort being made today! How can such effort lead to Truth, when the real task is to see the stone as God? First, the Form of the Godhead has to be meditated upon and imprinted on the consciousness; then, that Form has to be conceived within the stone and the stone forgotten in the process, until the stone is transformed into God. In the same way, you have to imprint on your consciousness the basic Dharma, the Fundamental Fact of Atma as the only Entity; and, then, filled with that Faith and Vision, you have to deal with the manifold world of objects, its attractions and impingements. The Ideal can be realised only thus. If this is done, there is no danger of the Authentic Meaning getting diluted, or Atmadharma losing its luster.
-Sri Sathya Sai Baba

Dharma expresses itself in a variety of forms, known sometimes by the persons who codified it, like Manudharma, sometimes by the group which followed it like Varnadharma, sometimes by the stage of life to which it is applied, like Grihastha-dharma etc. But these are subsidiary practical details, not the Fundamental Norm. The Atmadharma, the Divine Dharma, is what I am speaking of. Practical Dharma or Acharadharma relates to temporary matters and problems and physical needs, to man's passing relationships with the objective world. , the objective codes of Dharma relating to worldly activities and daily life, though important in their own sphere, have to be followed with the full knowledge and consciousness of the Inner Basic Atmadharma; then only can the internal and external urges co-operate and yield the Bliss of harmonious progress.

If, in your daily avocations, you translate the Real Values of Eternal Dharma into love-filled acts, then your duty to the inner Reality, the Atma-Dharma is also fulfilled. Always build your living on the Atmic Plinth; then, your progress is assured.
_Sri Sathya Sai Baba

Dharma cannot be restricted to any particular society or nation, for it is closely bound up with the fortunes of the entire living world. It is a flame of light that can never be extinguished. It is untrammeled in its beneficent action. Krishna taught the Gita to Arjuna. But He intended it for the whole of humanity. Arjuna was just an excuse. That very Gita is today correcting all mankind. It is not for any particular caste, religion or nation. It is the very breath for humans everywhere.
-Sri Sathya Sai Baba