Concept
Kartā
doer
Other spellings of kartā
- karta
The Bhagavad Gita describes ‘karta’ or doer as one of the five factors of action and a person is called a ‘karta’ when he or she is the agent of activity influenced by the gunas namely sattva, rajas and tamas (Bhagavad Gita 18.13-18).
Bhagavad Gita – Types of Karta
Sāttvika kartā
Link to Sāttvika kartāनियतं सङ्गरहितमरागद्वेषतः कृतम् ।अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥
niyataṃ saṅgarahitamarāgadveṣataḥ kṛtamaphalaprepsunā karma yattatsāttvikamucyate ‖ 18.23 ‖
Translation An action which is ordained, free from attachment, done without love or hatred, by one who is not desirous of its fruits, is declared to be Sattvic (pure).
Rājasa kartā
Link to Rājasa kartāयत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः ।क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥
yattu kāmepsunā karma sāhaṅkāreṇa vā punaḥkriyate bahulāyāsaṃ tadrājasamudāhṛtam ‖ 18.24 ‖
Translation That action which is done by one longing for desires or gain, done with egoism or with much effort, is declared to be Rajasic (Passionate).
Tāmasa kartā
Link to Tāmasa kartāअनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् ।मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥
anubandhaṃ kṣayaṃ hiṃsāmanapekṣya ca pauruṣammohādārabhyate karma yattattāmasamucyate ‖ 18.25 ‖
Translation That action which is undertaken from delusion, without regard for the consequence, loss, injury, or ability, is declared to be Tamasic (dull).
Introduction: What is Karma and Karta?
Karma, according to Patanjali’s Yoga Sutras, is an action—both physical and mental—that creates consequences across lifetimes (Coward, 1983). It is a psychological process, leaving samskara (memory traces) in the unconscious mind (chitta), shaping future behavior (vasanas). Karma is transcended through meditation, ethical living, and self-discipline. The Bhagavad Gita describes ‘karta’ or doer as one of the five factors of action and a person is called a ‘karta’ when he or she is the agent of activity influenced by the gunas namely sattva, rajas and tamas (Bhagavad Gita 18.13-18). It distinguishes between the Sattvik Karta, guided by discipline and free of ego; the Rajasic Karta driven by desire and the Tamasic Karta who is often deluded. The Nyaya Sutras further describe ‘Karta’ as the self which caused cognition and volition (Nyaya Sutras 1.10). Unlike Sankhya Nyasa, it accepts personal agency and free will of the self.
Gyata-kartutvam-Bhokta connection
In Indian philosophy, the Jnata or knower, Karta or doer and Bhokta or experiencer have a triadic relationship that articulates the multifaceted nature of self or atman in relation to knowledge, action and experience. The Vishistha advaita or non dualistic perspective states that the atman is inherently the ‘jnata’, ‘karta’ and ‘bhokta’ and that of possessing the ‘I- consciousness’ connected to the divine or ‘Brahman’. The self, despite connectedness with the supreme god, is independent in the sense of ethical action and spiritual evolution. Thus it experiences the result (Karma – phala) of its own actions and knowledge. The Bhokta arises due to action of the pleasure or pain from the karma, the kata arises due to initiated action and gnats because its the substratum of cognition and knowledge.
ComparisonComparative Table: Indian vs. Western Perspectives of Karma & Determinism
| Concept | Indian Philosophical Perspective | Western Psychological Perspective |
|---|---|---|
| Unconscious Traces | Samskara – impressions stored in the unconscious (chitta). | Neural energy patterns; archetypes (Jung) & personal unconscious. |
| Habit Formation | Samskara leads to Vasana—deep habitual tendencies. | Repetition forms neural pathways; instincts shaped by archetypes. |
| Motivation | Actions driven by vasanas formed over multiple lives. | Actions result from unconscious drives, often denying free will. |
| Free Will | Exists despite karmic influence; moral agency is preserved. | Denied or constrained by unconscious forces or conditioning. |
| Karta (Doer) | Eternal Atman is Karta, Bhokta (Experiencer), and Jnata (Knower). | Self as psychological construct; lacks inherent moral freedom. |
| Nature of Determinism | Karmic consequences unfold over lifetimes; not mechanical. | Causal/mechanistic determinism—rooted in physical cause-effect. |
| Self/Atman | Eternal, evolving through karma; retains moral choice. | Influenced by unconscious forces; sometimes fragmented. |
| Agency & Liberation | Ethical actions purify samskara, allowing moksha (liberation). | Focused on individuation/coping rather than metaphysical freedom. |
| Karma Typology | Distinguishes physical, emotional & intentional karma. | Actions not ethically graded by intention across lifetimes. |
Linked knowledge
Related Concepts9
- Ātma-bandhuBoth quote the Bhagavad Gītā · Both are in the topic “Self and person (ātman · jīva)”
- BrahmacaryaBoth quote the Bhagavad Gītā
- SatyaBoth quote the Bhagavad Gītā
- SthitaprajñaBoth quote the Bhagavad Gītā · Both are in the topic “Self and person (ātman · jīva)”
- TriguṇaBoth quote the Bhagavad Gītā · Both are in the topic “Guṇa and temperament”
- Momentum of Spiritual PracticeBoth cite Shlokam.org (2020)
- ĀtmanBoth are in the topic “Self and person (ātman · jīva)”
- JagatBoth are in the topic “Self and person (ātman · jīva)”
- JīvaBoth are in the topic “Self and person (ātman · jīva)”
Texts it quotes1
On this page1
References9
Questionnaire1
- Karta ProfileComing later
References
(9)
- Coward, H. G. (1983). Psychology and Karma. Philosophy East and West, 33(1), 49. doi:10.2307/1398665
- (2021, September 8). Gita Ch 18 – Moksha Sanyasa Yoga – Shlokam. shlokam.org
- IGNOU (2017). Unit-5 Brief History of Indian Metaphysics. Egyankosh.ac.in. hdl.handle.net
- Rao, K. R., & Paranjpe, A. C. (2016). Psychology in the Indian Tradition. Springer India. books.google.com
- Paranjpe, A. C. (1996). Some Basic Psychological Concepts from the Intellectual Tradition of India. Psychology and Developing Societies, 8(1), 7–27. doi:10.1177/097133369600800102
- Paranjpe, A. C. (1998). Self And Identity In Modern Psychology And Indian Thought. Internet Archive. archive.org
- Potter, K. H. (1967). Freedom and Determinism from an Indian Perspective. Philosophy East and West, 17(1/4), 113. doi:10.2307/1397051
- Tomar, V. S. (2024). Self management through self evaluation (1st). Prabhat Prakashan. books.google.co.in
- Shlokam.org (2020, November 22). Yogasutra Verses in Sanskrit, English with Commentary. Shlokam. shlokam.org
Carried over from the current site’s page care4mind.org/karta-2/, read on 2026-10-27. Not yet reviewed by the Research editor.