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:"He who does his duty without expecting the fruit of actions is a Sannyasi (Sankhyayogi) and a Yogi (Karmayogi) both; he is no Sannyasi (renouncer) who has merely renounced the sacred fire; even so he is no Yogi, who has merely given up all activity." | :"He who does his duty without expecting the fruit of actions is a Sannyasi (Sankhyayogi) and a Yogi (Karmayogi) both; he is no Sannyasi (renouncer) who has merely renounced the sacred fire; even so he is no Yogi, who has merely given up all activity." | ||
In other words, he explains that attachment naturally stimulates desire for the fruit of actions, a ''Karmayogi'' having renounced all thoughts of the attains true knowledge which is the fruit of both disciplines; the ideal ''Yogi'' is he who having renounced all activities remains constantly engaged in meditation and whose mind is free from all evils. The word, ''Akriya'', stands for one who has totally abandoned all forms of activity and is wholly absorbed in meditation. Krishna further explains that ''[[Sannyasa]]'' is ''[[Yoga]]'' and one who has not given up thoughts of the world is not a ''Yogi''.<ref>{{cite book|title=Srimadbhagavadgita Tattvavivecani|author=Jayadayal Goyandka|publisher=Gita Press|pages=271–273|url= https://books.google.com/?id=NFWHMwEACAAJ |isbn=9788129300317|year=2010}}</ref> | In other words, he explains that attachment naturally stimulates desire for the fruit of actions, a ''Karmayogi'' having renounced all thoughts of the attains true knowledge which is the fruit of both disciplines; the ideal ''Yogi'' is he who having renounced all activities remains constantly engaged in meditation and whose mind is free from all evils. The word, ''Akriya'', stands for one who has totally abandoned all forms of activity and is wholly absorbed in meditation. Krishna further explains that ''[[Sannyasa]]'' is ''[[Yoga]]'' and one who has not given up thoughts of the world is not a ''Yogi''.<ref>{{cite book|title=Srimadbhagavadgita Tattvavivecani|author=Jayadayal Goyandka|publisher=Gita Press|pages=271–273|url= https://books.google.com/books?id=NFWHMwEACAAJ |isbn=9788129300317|year=2010}}</ref> | ||
During [[Buddha]]'s time the main organised [[Sramana|Sramana schools]] were [[Buddhist]], [[Ājīvika|Ajivaka]], [[Cārvāka|Lokayata]], [[Jainism|Jain]] and [[Avidyā (Buddhism)|Ajñāna]] schools. The ''Ajivikas'' believed that each individual soul passes automatically to experience the final peace after experiencing all possible kind of life; they developed an elaborate system of divination and prognostication.{{cn|date=September 2020}} From ''Mahā-vagga'', a Jain text, it is learnt that Buddha had taught the ''akriyāvāda'' to Sīha, who was once a lay disciple of Mahāvira.<ref>{{cite book|title=Outlines of Jainism|publisher=Cambridge University Press|page=xxxi|url= https://archive.org/details/in.ernet.dli.2015.180503 |year=1916}}</ref> And, from ''Mahācittārisaka'' of the ''[[Majjhima Nikaya]]'', it is learnt that two [[Utkala Kingdom|Utkala]] tribes – ''Vassa'' and ''Bhañña'', had renounced their faith in ''ahetuvāda'', ''akriyāvāda'' and ''nāstikavāda'' and embraced [[Buddhism]].<ref>{{cite book|title=Ancient India, History and Archeology|author=Dilip Kumar Ganguly|publisher=Abhinav Publications|page=83|url= https://books.google.com/books?id=N2tlKzxwhY8C&pg=PA83 |isbn=9788170173045|year=1994}}</ref> ''Akriyā-vāda'' or the Doctrine of Non-action, which greatly influenced the [[Buddhist]] and [[Hindu]] thought was propounded by Purana Kassapa, who died in 499 BCE (or 503 BCE), and was a contemporary of [[Buddha]] and [[Mahavira]] both of whom had rejected this doctrine according to which the soul is passive and no action, good or bad affects the soul, and therefore, there is no cause or effect (consequence) and no merits or demerits.<ref>{{cite book|title=Encyclopaedia of the Hindu World|publisher=Concept Publishing|page=305|url= https://books.google.com/books?id=WjDcd0cTFxQC&pg=PA305 |isbn=9788170223757|year=1992}}</ref> | During [[Buddha]]'s time the main organised [[Sramana|Sramana schools]] were [[Buddhist]], [[Ājīvika|Ajivaka]], [[Cārvāka|Lokayata]], [[Jainism|Jain]] and [[Avidyā (Buddhism)|Ajñāna]] schools. The ''Ajivikas'' believed that each individual soul passes automatically to experience the final peace after experiencing all possible kind of life; they developed an elaborate system of divination and prognostication.{{cn|date=September 2020}} From ''Mahā-vagga'', a Jain text, it is learnt that Buddha had taught the ''akriyāvāda'' to Sīha, who was once a lay disciple of Mahāvira.<ref>{{cite book|title=Outlines of Jainism|publisher=Cambridge University Press|page=xxxi|url= https://archive.org/details/in.ernet.dli.2015.180503 |year=1916}}</ref> And, from ''Mahācittārisaka'' of the ''[[Majjhima Nikaya]]'', it is learnt that two [[Utkala Kingdom|Utkala]] tribes – ''Vassa'' and ''Bhañña'', had renounced their faith in ''ahetuvāda'', ''akriyāvāda'' and ''nāstikavāda'' and embraced [[Buddhism]].<ref>{{cite book|title=Ancient India, History and Archeology|author=Dilip Kumar Ganguly|publisher=Abhinav Publications|page=83|url= https://books.google.com/books?id=N2tlKzxwhY8C&pg=PA83 |isbn=9788170173045|year=1994}}</ref> ''Akriyā-vāda'' or the Doctrine of Non-action, which greatly influenced the [[Buddhist]] and [[Hindu]] thought was propounded by Purana Kassapa, who died in 499 BCE (or 503 BCE), and was a contemporary of [[Buddha]] and [[Mahavira]] both of whom had rejected this doctrine according to which the soul is passive and no action, good or bad affects the soul, and therefore, there is no cause or effect (consequence) and no merits or demerits.<ref>{{cite book|title=Encyclopaedia of the Hindu World|publisher=Concept Publishing|page=305|url= https://books.google.com/books?id=WjDcd0cTFxQC&pg=PA305 |isbn=9788170223757|year=1992}}</ref> | ||