Like the household fire, devotees seek the glory of the Lord even from afar and enshrine it in their inner chamber for enlightenment. The glory of our Lord is full of splendor, all-illuminative and worthy to be honored in every heart. §
Ṛig Veda 7.1.2. RVP, 2341§
For the great-souled, the surest way to liberation is the conviction that “I am Brahman.” The two terms, what leads to bondage and what leads to liberation, are the sense of mineness and the absence of the sense of mineness.§
Yajur Veda, Paiṅgala Upanishad 4.19. UPR, 923§
He remains aloof, but not aloof, in the body, but not in the body; his inmost Self becomes the All-Pervading. Having purified his heart and accomplished his perfect thinking, the yogin sees: I am the All, the Highest Bliss. §
Śukla Yajur Veda, Paiṅgala Upanishad 4.9. VE, 441§
When the yogin unites his breath with Aum or is united with the All in manifold ways, it is called yoga. This oneness of breath, mind and senses, the renunciation of all existence—this is termed yoga.§
Kṛishṇa Yajur Veda, Maitrī Upanishad 6.25. VE, 776§
When cease the five (sense) knowledges, together with the mind, and the intellect stirs not—that, they say, is the highest course.§
Kṛishṇa Yajur Veda, Maitrī Upanishad 6.30. UPH, 443§
The initiation for the attainment of liberation can only be obtained from the guru. Without the help of the guru, no penance could ever be helpful in producing the desired result. The guru teaches the pupil. The guru becomes the object of glory for the disciple and enhances the pupil’s dignity. Hence the disciple must have immense regard for the guru. The guru is Śiva Himself, and Śiva is called the guru. Whether guru or Śiva, both have been accepted as vidyā. §
Chandrajñāna Śaiva Āgama, Kriyāpāda, 2.7§
It should be known that effort for yogic realization by yogīs must proceed in eight steps: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. §
Suprabheda Āgama, 3.54-55. BO SA, 314§
Never does a man attain moksha by his own skill; by no means other than the grace of Śiva, the dispeller of evil, is such an attainment possible. §
Paushkara Āgama §
He alone is learned, he alone is fortunate and successful, whose mind is no longer unstable as air, but is held firm. That is the way to liberation, that is the highest virtue, that is wisdom, that is strength and that is the merit of those who seek.§
Devīkālottara Āgama, Jñāna-āchara-vichara 7-8. RM, 112§
This Lord of Māyā-world that has its rise in the mind, He knows all our thoughts, but we do not think of Him. Some be who groan,“God is not favorable to me,” but surely God seeks those who seek, their souls to save. “How is it they received God Śiva’s grace?” you ask. In the battle of life, their bewildered thoughts wandered. They trained their course and, freed of darkness, sought the Lord and adored His precious, holy feet. §
Tirumantiram 22; 599. TM§
To see him, to adore him, to meditate on him, to touch him, to sing of him, to bear his holy feet on humbled head—they that render devotion to guru in diverse ways thus—they indeed walk the San Mārga that to liberation leads. §
Tirumantiram 1479. TM§
Self-control will place one among the Gods, while lack of it will lead to deepest darkness. §
Tirukural 121. WW§
Listen while I tell you the path to liberation: truth, patience, calmness and discipline of self, discrimination between the eternal and the passing; devotion to the humble servants of the Lord; rising in the early morning and bathing before daybreak; repeating in the way prescribed the flawless Letters Five; worshiping the guru’s feet; applying holy ash; eating but when hungry; with the whole heart giving praise; studying the śāstras; seeing others as oneself; severing attachment to all property and wealth; speaking with fit courtesy; avoiding argument; driving from the mind all thought of family and caste; being ever free of the smallest like or dislike; living and abiding ’neath the Lord’s eternal feet.§
Natchintanai, “Path to Liberation.” NT, 33§