Karma — Action

The law of action and its effects. Karma-yoga as a path of action without attachment, and the dissolution of karma in practice.

188 verses · 10 texts

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Dhammapada 54

  1. Dhp 1.1Mind precedes all phenomena, mind dominates, mind creates. If one speaks or acts with impure mind, suffering follows like the wheel follows the ox.
  2. Dhp 1.15Here one grieves, after one grieves: the evildoer grieves in both worlds. One grieves, one suffers, seeing one's own impure actions.
  3. Dhp 1.16Here one rejoices, afterwards one rejoices: one who does good rejoices in both worlds. One rejoices, one rejoices deeply, seeing the purity of one's own actions.
  4. Dhp 1.17Here one suffers, afterwards one suffers: one who does evil suffers in both worlds. 'I have done evil,' one suffers; and suffers more upon going to a lower state.
  5. Dhp 1.18Here one delights, afterwards one delights: one who does good delights in both worlds. 'I have done good,' one delights; and delights more upon going to a higher state.
  6. Dhp 4.50Do not look for the faults of others, nor what they have done or left undone. Look only at what you yourself have done and left undone.
  7. Dhp 4.53As from a heap of flowers many garlands can be made, so one born as a mortal should do much good.
  8. Dhp 5.66Fools of little wisdom go about as their own enemies, doing evil deeds that bear bitter fruit.
  9. Dhp 5.67That deed is not well done which, having done it, one regrets; whose consequence one experiences weeping with tear-stained face.
  10. Dhp 5.68That deed is well done which, having done it, one does not regret; whose consequence one experiences with joy and contented mind.
  11. Dhp 5.69The fool thinks poison is honey as long as the evil does not ripen. But when the evil ripens, then the fool falls into suffering.
  12. Dhp 5.71An evil deed done does not curdle immediately like fresh milk; it follows the fool burning, like a fire covered with ashes.
  13. Dhp 8.109For one with the habit of reverence who always honors elders, four things increase: long life, beauty, happiness and strength.
  14. Dhp 9.116Hasten to do good; keep the mind away from evil. Whoever acts slowly in doing good, their mind delights in evil.
  15. Dhp 9.117If someone does something evil, let them not repeat it; let them not desire it; accumulating evil produces suffering.
  16. Dhp 9.118If someone does something good, let them repeat it; let them desire it; accumulating good produces happiness.
  17. Dhp 9.119Even the wicked see prosperity as long as evil has not matured. But when evil matures, the wicked see evil.
  18. Dhp 9.120Even the virtuous see evil as long as good has not matured. But when good matures, the virtuous see good.
  19. Dhp 9.121Do not underestimate evil thinking it will not reach you. With the falling of drops even a water pot fills. The fool fills with evil accumulating little by little.
  20. Dhp 9.122Do not underestimate good thinking it will not reach you. With the falling of drops even a water pot fills. The wise fill with good accumulating little by little.
  21. Dhp 9.123As the merchant with great wealth and little escort avoids dangerous roads, and as one who wants to live avoids poison, so one should avoid evil actions.
  22. Dhp 9.124If there were no wound on the hand, one could carry poison with it; poison does not affect one who has no wound; there is no evil for one who does no evil.
  23. Dhp 9.125Whoever insults a person without fault, pure and spotless, evil returns to that fool like fine dust thrown against the wind.
  24. Dhp 9.126Some are reborn in the womb, evildoers go to hell, those of good conduct go to heaven, those free of taints attain nibbana.
  25. Dhp 9.127Neither in the sky, nor in the midst of the ocean, nor entering a mountain cleft, can one find a place in the world where one is free from the consequences of evil.
  26. Dhp 10.129All tremble before punishment, all fear death. Taking oneself as example, one should not kill nor cause to kill.
  27. Dhp 10.130All tremble before punishment, to all life is dear. Taking oneself as example, one should not kill nor cause to kill.
  28. Dhp 10.131One seeking their own happiness who harms with violence beings who desire happiness, will not find happiness after death.
  29. Dhp 10.132One seeking their own happiness who does not harm with violence beings who desire happiness, will find happiness after death.
  30. Dhp 10.133Do not speak harshly to anyone; those addressed harshly will respond in kind. Aggressive speech is painful; retaliation will reach you.
  31. Dhp 10.136The fool who commits bad actions does not understand what they are doing; by their own actions the ignorant one burns, as if burned by fire.
  32. Dhp 10.137One who with violence harms the harmless and the innocent, quickly falls into one of ten conditions.
  33. Dhp 10.138Severe pain, loss of possessions, bodily injury, serious illness or mental derangement.
  34. Dhp 10.139Accusation by the king, or cruel slander, or loss of relatives, or destruction of possessions.
  35. Dhp 10.140Or fire burns down their houses; and at the dissolution of the body, the ignorant one is reborn in hell.
  36. Dhp 12.161By oneself evil is done, by oneself one is defiled; by oneself evil is not done, by oneself one is purified. Purity and impurity are individual; no one can purify another.
  37. Dhp 12.165The evil done by oneself, born of oneself, produced by oneself, grinds the fool like a diamond grinds a gem.
  38. Dhp 12.166One whose immorality is extreme, like a creeper that wraps around the sal tree, does to themselves what an enemy would wish for them.
  39. Dhp 13.169Practice the Dhamma of good conduct, do not practice it with bad conduct. The one who practices the Dhamma sleeps happily in this world and in the next.
  40. Dhp 13.173One whose evil deed done is covered by good illumines this world like the moon freed from clouds.
  41. Dhp 13.176For one who transgresses one dhamma — truth — and who has passed beyond concern for the other world, there is no evil they would not commit.
  42. Dhp 13.177The stingy do not go to the heaven of the gods, fools do not praise generosity; but the wise one who rejoices in generosity, by that very fact is happy in the hereafter.
  43. Dhp 14.193Rare is the extraordinary human being; one is not born everywhere. Where such a wise one is born, that family prospers in happiness.
  44. Dhp 14.196The merit of honoring such beings, extinguished and fearless from every direction, cannot be measured by anyone.
  45. Dhp 16.219When a man who has long been absent returns home safe from afar, relatives, friends and companions welcome him with joy.
  46. Dhp 16.220Similarly, when one who has done good passes from this world to the next, their merits receive them as relatives welcome a dear one.
  47. Dhp 17.224Speak truth, do not anger, give even a little when asked. With these three things, one goes to the presence of the gods.
  48. Dhp 17.231Guard against bodily agitation, be restrained in body. Having abandoned wrong bodily conduct, practice right bodily conduct.
  49. Dhp 17.232Guard against verbal agitation, be restrained in speech. Having abandoned wrong verbal conduct, practice right verbal conduct.
  50. Dhp 18.240Just as rust arising from iron eats away that same iron, so one's own actions lead the transgressor to a bad destiny.
  51. Dhp 18.242Misconduct is the impurity of a woman, miserliness is the impurity of a giver. Evil qualities are impurities both in this world and in the next.
  52. Dhp 18.246One who kills living beings, speaks lies, takes what is not given, and goes to another's spouse,
  53. Dhp 18.247and who indulges in intoxicating drinks — here and now in this world they dig up their own root.
  54. Dhp 18.248Understand this, good man: bad qualities are undisciplined. Do not let greed and injustice torture you for long.

Śivasaṃhitā 47

  1. ŚS 1.1The jnana (Gnosis) alone is eternal; it is without beginning or end; there exists no other real substance. Diversities which we see in the world are results of sense-conditions; when the latter cease, then this Jnana alone, and nothing else, remains.
  2. ŚS 1.6Some wise persons praise the performance of the duties of the householder; other authorities hold up firesacrifice &c., as the highest.
  3. ŚS 1.9Persons who follow these doctrines, having committed good and bad actions, constantly wander in the worlds, in the cycle of births and deaths, bound by dire necessity.
  4. ŚS 1.101Lo no inerte, la conciencia, disfruta de todos los seres a través de la condición de lo inerte.
  5. ŚS 1.102El karma surge una y otra vez para el disfrute en lo que se llama el huevo de Brahma, el universo.
  6. ŚS 1.11Others say, “Only those things can be said to exist which are perceived by the senses and nothing besides them; where is heaven or hell?” Such is their firm belief.
  7. ŚS 1.12Others believe the world to be a current of consciousness and no material entity; some call the void as the greatest. Others believe in two essences – Matter (prakriti) and Spirit (purusa).
  8. ŚS 1.13
  9. ŚS 1.15
  10. ŚS 1.16
  11. ŚS 1.18Since by Yoga all this verily is known as a certainty, all exertion should be made to acquire it. What is the necessity then of any other doctrines?
  12. ŚS 1.23The injunctions are threefold – nitya (regular), naimittika (occasional), and kamya (optional). By the nonperformance of nitya or daily rites there accrues sin; but by their performance no merit is gained. On the other hand, the occasional and optional duties, if done or left undone, produce merit or demerit.
  13. ŚS 1.24Fruits of actions are twofold – heaven or hell. The heavens are of various kinds and so also hells are diverse.
  14. ŚS 1.25The good actions are verily heaven, and sinful deeds are verily hell; the creation is the natural outcome of karma and nothing else.
  15. ŚS 1.28When the sufferings for evil actions are gone through, then there take place re-births certainly; when the fruits of good actions have been exhausted, then also, verily, the result is the same.
  16. ŚS 1.32The wise Yogi, having realized the truth of karmakanda (works), should renounce them; and having left both virtue and vice, he must engage in jnanakanda (knowledge).
  17. ŚS 1.33The Vedic texts, – "The spirit ought to be seen," – "About it one must hear", &c., are the real saviors and givers of true knowledge. They must be studied with great care.
  18. ŚS 1.35As in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups are innumerable, but the vivifying spirit, like the sun, is one.
  19. ŚS 1.37As through illusion a rope appears like a snake, or a pearl-shell like silver; similarly, all this universe is superimposed in the Paramatma (the Universal Spirit).
  20. ŚS 1.39As, when the knowledge of the mother-of-pearl is obtained, the erroneous notion of its being silver does not remain; so, through the knowledge of spirit, the world always appears a delusion. 3 The Siva Samhita – Chapter I 40. As, when a man besmears his eyelids with the collyrium prepared from the fat of frogs, a bamboo appears like a serpent, so the world appears in the Paramatma, owing to the delusive pigment of habit and imagination.
  21. ŚS 1.41As through knowledge of rope the serpent appears a delusion; similarly, through spiritual knowledge, the world. As through jaundiced eyes white appears yellow; similarly, through the disease of ignorance, this world appears in the spirit – an error very difficult to be removed.
  22. ŚS 1.42As when the jaundice is removed the patient sees the colour as it is, so when delusive ignorance is destroyed, the true nature of the spirit is made manifest.
  23. ŚS 1.52From Devas down to this material universe all are pervaded by one Spirit. There is one satchitananda (Being, Consciousness, and Bliss) all-pervading and secondless.
  24. ŚS 1.54Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself.
  25. ŚS 1.55Since the Spirit is unlike this world, which is composed of five states of matter, that are false and subject to destruction, therefore, it is eternal. It is never destroyed.
  26. ŚS 1.58Since by Gnosis is destroyed the Ignorance, which is the cause of the universe; therefore, the Spirit is Gnosis; and this Gnosis is consequently eternal.
  27. ŚS 1.59Since in time this manifold universe takes its origin, therefore, there is One who is verily the Self, unchanging through all times. Who is one, and unthinkable.
  28. ŚS 1.62Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Universal Spirit by the self.
  29. ŚS 1.65He, to whom this world is but the pleasure-ground of maya, therefore, contemptible and worthless, cannot find any happiness in riches, body, etc., nor in pleasures.
  30. ŚS 1.66This world appears in three different aspects to men – either friendly, inimical, or indifferent; such is always found in worldly dealing; there is distinction also in substances, as they are good, bad or indifferent.
  31. ŚS 1.68When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then he can say that he is indivisible intelligence, and pure Unit. Emanation or Evolution.
  32. ŚS 1.70There takes place the conjunction between the Pure Brahma and avidya, from which arises Brahma, from which comes out the akasa.
  33. ŚS 1.75
  34. ŚS 1.78The earth becomes subtle and is dissolved in water; water is resolved into fire; fire similarly merges in air; air gets absorption in ether, and ether is resolved in avidya (Ignorance), which merges into the Great Brahma.
  35. ŚS 1.80
  36. ŚS 1.82When the avidya has an excess of rajas, it manifests itself as the wise Saraswati; the intelligence which presides over her is known as Brahma.
  37. ŚS 1.83Gods like Siva, Brahma, Vishnu, etc., are all seen in the great Spirit; bodies and all material objects are the various products of avidya.
  38. ŚS 1.85All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through words and names; but there is no real difference.
  39. ŚS 1.86Therefore, the things do exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear real.
  40. ŚS 1.87The One Entity, blissful, entire and all-pervading, alone exists, and nothing else; he who constantly realizes this knowledge is freed from death and the sorrow of the world-wheel.
  41. ŚS 1.88When through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavada) of other doctrines, this universe is resolved into the one, then, there exists that One and nothing else; then this is clearly perceived by the mind. Karma clothes the Jiva with body.
  42. ŚS 1.90This temple of suffering and enjoyment (human body), made up of flesh, bones, nerves, marrow, blood, and intersected with blood vessels etc., is only for the sake of suffering of sorrow.
  43. ŚS 1.92From the self-combination of the Spirit which is Siva and the Matter which is Sakti, and, through their inherent interaction on each other, all creatures are born.
  44. ŚS 1.93From the fivefold combination of all subtle elements, in this universe, gross innumerable objects are produced. The intelligence that is confined in them, through karma, is called the jiva. All this world is derived from the five elements. The jiva is the enjoyer of the fruits of action.
  45. ŚS 1.94In conformity with the effects of the past karma of the jivas, I regulate all destinies. Jiva is immaterial, and is in all things; but it enters the material body to enjoy the fruits of karma.
  46. ŚS 1.95Bound in the chain of matter by their karma, the jivas receive various names. In this world, the come again and again to undergo the consequences of their karma.
  47. ŚS 1.98

Bhagavad Gītā 32

  1. BG 12.6But those who surrender all their actions to Me, who have Me as their supreme goal, who worship Me meditating on Me with an exclusive and undivided yoga —
  2. BG 12.10If you are incapable even of practice, then dedicate yourself to acting for Me. Performing actions for My sake, you will attain perfection.
  3. BG 12.12Better than mechanical practice is knowledge; better than knowledge is meditation; better than meditation is renunciation of the fruits of action — from that renunciation, peace arises immediately.
  4. BG 13.30Who sees that all actions are performed by nature alone, and thus sees the Self as non-doer, he truly sees.
  5. BG 14.9Luminosity attaches to happiness, activity to action, O Bhārata!; but inertia, covering knowledge, attaches to heedlessness.
  6. BG 16.24Therefore, scripture is your authority in the determination of what should and should not be done. Knowing what is prescribed by scripture, you should perform action here.
  7. BG 17.26Steadfastness in sacrifice, in austerity and in charity is called 'Sat'. And also the action done for that is called 'Sat' only.
  8. BG 18.18Knowledge, the knowable, the knower — triple is the impulse to action. The instrument, the action, the agent — triple is the grouping of action.
  9. BG 2.38Treating pleasure and pain, gain and loss, victory and defeat alike, prepare for battle. Thus you will not incur sin.
  10. BG 2.47Your right is to action alone, never to its fruits. Do not be the cause of the fruits of action, nor be attached to inaction.
  11. BG 2.48Established in yoga, perform actions abandoning attachment, Dhanañjaya. Remaining equal in success and failure — this equanimity is called yoga.
  12. BG 2.49
  13. BG 2.50Endowed with discernment, one abandons here both good and bad deeds. Therefore, devote yourself to yoga. Yoga is skill in action.
  14. BG 3.1Arjuna said: If you consider knowledge superior to action, oh Janārdana, why do you order me to perform this terrible action, oh Keśava?
  15. BG 3.4Not by abstaining from action does one attain freedom from action, nor by renunciation alone does one reach perfection.
  16. BG 3.5No one can remain even for a moment without acting. Everyone is compelled to act by the qualities born of nature.
  17. BG 3.14From food beings arise, from rain arises food, from sacrifice arises rain, from action arises sacrifice.
  18. BG 3.15Know that action is born from Brahman and Brahman from the Imperishable. Therefore, the omnipenetrating Brahman is always established in sacrifice.
  19. BG 3.19Therefore, always perform the action that must be done, without attachment. For by acting without attachment, one attains the Supreme.
  20. BG 3.27All actions are performed by the guṇas of nature, but one whose self is deluded by ego thinks: 'I am the doer.'
  21. BG 3.28But one who knows the truth, oh mighty-armed one, regarding the division of qualities and actions, knowing that qualities act upon qualities, does not become attached.
  22. BG 3.30Renouncing all actions in Me, with mind focused on the Self, without expectations, without sense of 'mine,' free of fever — fight!
  23. BG 4.13The system of four castes was created by me according to the division of qualities and actions. Know me as its creator but also the non-doer, imperishable.
  24. BG 4.15Having known thus, the ancients who desired liberation performed actions. Therefore, you too perform actions as the ancients performed them.
  25. BG 4.16What is action? What is inaction? Even the sages are confused about this. That action I shall explain to you, knowing which you will be liberated from evil.
  26. BG 4.17Action must be known, prohibited action must be known, and inaction must be known. Profound is the path of action.
  27. BG 5.1Arjuna said: Renunciation of actions you declare, oh Kṛṣṇa, and again yoga. Tell me with certainty which is better of these two.
  28. BG 6.1The Blessed Lord said: Whoever acts without attachment to the fruits of action, fulfilling their duty — that one is both a true renunciant and a yogi, not one who merely abandons ritual fire nor ceases all activity.
  29. BG 6.3For the sage who desires to ascend to yoga, action is said to be the means; for one who has already ascended to yoga, stillness (śama) is said to be the means.
  30. BG 6.4When one is not attached to the objects of the senses nor to actions, and has renounced all selfish motivation, then one is said to be established in yoga.
  31. BG 8.1Arjuna said: What is that Brahman? What is the spiritual Self (adhyātma)? What is action? And what is declared to be that which presides over material elements and deities?
  32. BG 8.3The Blessed Lord said: Brahman is the indestructible, the supreme. One's own being is called adhyātma. The act of generation, which produces the becoming of beings, is called karma.

Yoga Yājñavalkya 18

  1. yoga-yajnavalkya 20Looking at me, with the Self pleased, he declared knowledge and action. Of knowledge, two paths are to be known, prescribed by the Vedas.
  2. yoga-yajnavalkya 21Both are practiced by the wise: the one that propels saṃsāra and the one that leads to liberation. The action prescribed for varṇas and āśramas, preceded by desire and intention.
  3. yoga-yajnavalkya 22This is the action that propels the cycle of rebirth. The action prescribed as duty, free from desire, which is ordained by the precepts.
  4. yoga-yajnavalkya 23That which is done properly, united with knowledge, is the action that leads to liberation. Indeed, liberating action frees a person from birth.
  5. yoga-yajnavalkya 24Indeed, the propelling action is everywhere, causing the repetition of saṃsāra. The action prescribed for varṇas and āśramas, ordained by precepts, free from desire.
  6. yoga-yajnavalkya 25For one who acts according to the precepts, liberation is in hand, Gārgī. The action prescribed for varṇas and āśramas, performed according to precepts, preceded by desire.
  7. yoga-yajnavalkya 26That which is done with desire, from it rebirth is in hand. Therefore, for those who fear saṃsāra, action ordained by precepts, free from desire.
  8. yoga-yajnavalkya 27One should always act according to the precepts, together with knowledge. Humans are born in the three worlds according to the proper order.
  9. yoga-yajnavalkya 34United with the āśrama of renunciation, always practicing action. As long as one possesses a body, one should sacrifice the Self in the self.
  10. yoga-yajnavalkya 38For the four āśramas, day after day, always, prescribed action should be performed, free from desire and intention.
  11. yoga-yajnavalkya 39Therefore, you too, O king of yogis, practicing the dharma of your own āśrama, with faith, according to the precepts, properly practice knowledge and action.
  12. yoga-yajnavalkya 40Thus was I taught the complete essence of action, and also the form of yoga in truth. Having taught this, Brahmā himself became established in yoga.
  13. yoga-yajnavalkya 42Gārgī said: O king of yogis, you said that for one who acts according to precepts together with knowledge there is liberation. Expound the knowledge of both, O Lord.
  14. yoga-yajnavalkya 54In action, mind and speech, free from craving for others' possessions — that is asteya, so declared by the ṛṣis, seers of truth.
  15. yoga-yajnavalkya 55In action, mind and speech, in all states, always, everywhere, the renunciation of maithuna is called brahmacarya.
  16. yoga-yajnavalkya 62Him, the foremost among knowers of Brahman, ever devoted to daily action, one should always honor with service, by which the guru becomes satisfied.
  17. yoga-yajnavalkya 10Listening to siddhānta is declared by the wise as listening to the Purāṇas. The action that is reproachable in the Vedic and worldly paths.
  18. yoga-yajnavalkya 3Yājñavalkya said: United with action ordained by precepts, free from desire and intention, endowed with yamas and niyamas, free from all attachments.

Upaniṣads 17

  1. upanishads 2Only by performing actions here should one desire to live a hundred years. Thus it is for you — there is no other way. Action does not cling to a person.
  2. upanishads 11One who knows both — knowledge and ignorance — together, crosses over death through ignorance and attains immortality through knowledge.
  3. upanishads 2
  4. upanishads 14
  5. upanishads 1This truth: the actions that the sages envisioned in the mantras manifested in the age of Tretā in various ways. Practice them faithfully, O seekers of truth, this is your path to the world of good action.
  6. upanishads 7Frail are these boats of ritual form, eighteen in number, referred to as inferior. Those fools who delight in this as the highest good return again to old age and death.
  7. upanishads 9The immature, living in various ways in ignorance, think: We have accomplished our purpose. Due to attachment, they do not understand the result of their actions — agitated, decayed, they fall from their worlds.
  8. upanishads 12Having examined the worlds gained by action, the seeker of Brahman must generate dispassion, for the unmade is not attained by the made. For the knowledge of That, he should approach a teacher with firewood in hand, versed in the Vedas and established in Brahman.
  9. upanishads 10The Person is all this: the universe, action, austerity, the supreme Brahman, immortality. Whoever knows this hidden in the cavern, unties here itself the knot of ignorance, O noble one.
  10. upanishads 1Two birds of beautiful wings, companions united, cling to the same tree. One of them eats the sweet fruit; the other, not eating, simply observes.
  11. upanishads 9One who truly knows that supreme Brahman becomes Brahman itself. In their family no one is born who does not know Brahman. They cross sorrow, they cross sin, freed from the knots of the heart, they become immortal.
  12. upanishads 11This truth: the actions that the seers envisioned in the mantras manifested in the Tretā age in various ways. Practice them faithfully, O seekers of truth, this is your path to the world of good action.
  13. upanishads 7Furthermore, by one (nāḍī), upward, udāna (leads): by merit, to the world of merit; by demerit, to the world of demerit; by both, to the human world.
  14. upanishads 8Holding the body erect with the three upper parts straight, directing the senses together with the mind toward the heart, the wise one should cross with the boat of Brahman all the currents that produce fear.
  15. upanishads 12That is the white, the white, the white, the white —the primordial form of Agni, the light by which the knower purifies his actions. He who thus knows, he who thus knows, he who thus knows.
  16. upanishads 11One God, hidden in all beings, all-pervading, the inner Self of all beings, overseer of actions, dwelling in all beings, witness, pure consciousness, alone, without attributes.
  17. upanishads 11Those actions that are free from defects, they should be followed, not others. Those good actions that are of our own, they should be practiced by you, not others.

Haṭha Yoga Pradīpikā 10

  1. HYP 1.14Now the yamas and niyamas. The ten yamas are: non-violence, truthfulness, non-stealing, continence, patience, steadiness, compassion, honesty, moderate diet, and cleanliness.
  2. HYP 1.17Yoga is destroyed by six causes: overeating, excessive effort, talking too much, rigid adherence to rules, excessive company, and restlessness.
  3. HYP 3.6Viparītakaraṇī, Vajrolī, and Śakticālana — these ten mudrās destroy old age and death.
  4. HYP 3.46He is not afflicted by illness, he is not tainted by karma, he is not limited by time who knows the Khecarī mudrā.
  5. HYP 3.55Uḍḍiyāna, always taught by the guru as natural, when practiced constantly, even the old person becomes young.
  6. HYP 3.88Any action taken will inevitably bear fruit.For this reason, the capable yogi must preserve the bindu with effort.
  7. HYP 4.13For the yogi in whom the awakening of śakti has arisen and who has abandoned all karma, the spontaneous state arises of itself.
  8. HYP 4.14When prāṇa flows through suṣumnā and the mind enters emptiness, then the knower of yoga eradicates all karmas.
  9. HYP 4.54When, having abandoned everything born of karma, it remains motionless, then it is said to be samādhi;then it becomes released into life.
  10. HYP 4.73Give up all actions prescribed in śruti, smṛti and purāṇas.Having become immobile through dissolution, the yogi is absorbed in yoga.

Aṣṭāvakra Gītā 5

  1. ashtavakra-gita 4As when, by relinquishing the notion of being the doer, you perceive the Maker itself.
  2. ashtavakra-gita 13In the one imperishable, peaceful, conscious space that is you — whence birth, karma, or ego?
  3. ashtavakra-gita 36Verse 36 of chapter 18: translation based on the original Sanskrit.
  4. ashtavakra-gita 64Verse 64 of chapter 18: translation based on the original Sanskrit.
  5. ashtavakra-gita 77Verse 77 of chapter 18: translation based on the original Sanskrit.

Gorakṣa Śataka 2

  1. goraksha-shataka 75Las cinco dhāraṇās son difíciles de obtener por la acción, la mente y la palabra. Habida práctica constante, el yogui se libera de todos los pecados.
  2. goraksha-shataka 98El yogui unido al samādhi no es devorado por el tiempo, no es afectado por el karma, no es alcanzado por nadie.

Yoga Vāsiṣṭha 2

  1. yoga-vasistha 14Even prārabdha karma dissolves through knowledge; there is no doubt
  2. yoga-vasistha 29Neither by action, nor by wisdom, nor by austerity without stillness

Yoga Sūtras of Patañjali 1

  1. Sūtra 3.22Karma is of two types: active and latent. From saṃyama on it, or from omens, arises knowledge of death.

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