
Nothing ever happens. Nothing ever will. (since 500 BCE)
The Ajivika school was an ancient Indian Śramaṇa and nāstika (heterodox) tradition, believed to have been founded in the 5th century BCE by Makkhali Gośāla. Its central doctrine was Niyati (fate/determinism)—the belief that everything that happens is completely predetermined by cosmic forces and that human beings have no free will.
-> Niyati (Absolute Fate): The central doctrine of the Ajivikas was Niyati, meaning fate or destiny. They believed that everything in the universe—past, present and future—is completely predetermined by cosmic forces, leaving no room for genuine human control.
-> No Free Will and Rejection of Karma: Ajivikas rejected the idea of free will and believed that human actions cannot change one's predetermined destiny. Unlike Buddhists and Jains, they rejected karma as a determining force, arguing that happiness, suffering, purity and impurity occur according to fate rather than one's moral actions.
-> Predetermined Rebirth and Liberation: Ajivikas accepted the cycle of birth, death and rebirth (saṃsāra), but believed that every soul must pass through a fixed sequence of existences. Moksha or liberation would eventually occur automatically when this predetermined course was completed, not through personal effort, good deeds or religious practices.
-> Atheism and Cosmic Order: Ajivikas generally rejected the existence of a creator God and explained the universe through impersonal principles such as fate, nature and cosmic necessity. Their philosophy was therefore often described as atheistic or non-theistic, although they appear to have accepted the existence of an ātman (soul/self).
-> Atomism: The Ajivikas believed that the material universe was composed of tiny, indivisible atoms, whose combinations and arrangements produced different objects and qualities. However, these atoms did not move or combine randomly; their behaviour was governed by cosmic laws and Niyati (fate). Thus, even physical changes in nature were predetermined, just like human actions and destiny. This allowed the Ajivikas to explain the universe without a creator God, while extending their doctrine of absolute determinism from human life to the entire physical world.
-> Rejection of Objective Morality: Ajivikas questioned the idea that there are objective moral laws by which actions independently make a person good or bad. Since everything is governed by fate, a person does not become pure simply through good actions or sinful through bad actions; moral outcomes themselves are part of the predetermined cosmic order.
-> Extreme Asceticism: Ajivika ascetics were known for severe austerities, and some accounts describe fasting to the point of death as a form of ascetic practice.
None of the original Ajivika scriptures have survived; their sacred literature is considered lost. Much of what we know about their philosophy comes indirectly from Buddhist, Jain and Hindu texts, which preserved references to Ajivika ideas, often while debating or criticizing them.
Bindusara (c. 320–273 BCE), the second ruler of the Mauryan Empire and father of Ashoka the Great, was a believer in the Ajivika tradition. The Ajivikas reached their peak during the Mauryan period, receiving royal patronage, with Ajivika ascetics being invited to the royal court.