Karta, Karma, And Kriya

Vanitha Vaidyalingam explains how the karma theory originated in the Vedas, was developed in the Upanishads, and subsequently was expanded on in the Bhagavad Gita

- Vanitha Vaidyalingam

The karma theory defines the interplay between the three concepts of karta, karma, and kriya—the doer, the result, and the action. But did this theory, as we understand it today, emerge in the Upanishads? Yes and no. A detailed study of the Upanishads will show that the rudimentary form of the theory existed in the Vedas and the Upanishads. It was refined and given the present form and public face in the Bhagavad Gita and other later texts.

Vedic concept of karma

The Vedas define karma in terms of 'ritual action' and 'spiritual action. The section of the Vedas that describes ritual action is known as Karma Kanda. The section that speaks of yoga, meditation, etc. (spiritual action) is labelled as Jnana Kanda.

The Vedas clearly stipulate that ritualistic action is essential for those who seek to obtain merit in this life. Merit can be obtained by performing oblations to the gods. Yagnas, poojas, etc. are part of the daily activities of the householder. In the later parts of the Vedic texts, ritual is described as an end in itself. Performance of rituals is said to invoke a cosmic law that acts in favour of or against the individual actor in accordance with the intent behind the action. This gradual expansion of the idea finds fruition in the Upanishads.

The Upanishads and karma

The Upanishads seed the idea that God is the source of all action. He is the karta, the kriya, and the karma. He performed an act of sacrifice (yagna) while creating this world.

Human life mimics this sacrifice in procreating, preserving and disciplining everything around human beings. The yagna performed by humans can be ritualistic or spiritual. But perform they must because action is integral to human existence. It cannot be avoided.