https://en.bharatpedia.org/w/index.php?action=history&feed=atom&title=%C4%80j%C4%ABvikaĀjīvika - Revision history2026-08-19T04:02:53ZRevision history for this page on the wikiMediaWiki 1.43.6https://en.bharatpedia.org/w/index.php?title=%C4%80j%C4%ABvika&diff=459033&oldid=prevLaverneHenry: fixed issues2026-03-28T08:29:21Z<p>fixed issues</p>
<a href="//en.bharatpedia.org/w/index.php?title=%C4%80j%C4%ABvika&diff=459033&oldid=104587">Show changes</a>LaverneHenryhttps://en.bharatpedia.org/w/index.php?title=%C4%80j%C4%ABvika&diff=104587&oldid=prev>Gryffindor at 17:33, 5 July 20212021-07-05T17:33:13Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:03, 5 July 2021</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{Short description|One of the nāstika or "heterodox" schools of Indian philosophy}}</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{{Short description|One of the nāstika or "heterodox" schools of Indian philosophy}}</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''Ajivika''' ([[IAST]]: '''{{IAST|Ājīvika}}''') is one of the [[Āstika and nāstika|''nāstika'']] or "heterodox" schools of [[Indian philosophy]].<ref name=natalia>Natalia Isaeva (1993), Shankara and Indian Philosophy, State University of New York Press, {{ISBN|978-0791412817}}, pages 20-23</ref><ref name=james>James Lochtefeld, "Ajivika", ''The Illustrated Encyclopedia of Hinduism'', Vol. 1: A–M, Rosen Publishing. {{ISBN|978-0823931798}}, page 22</ref> Purportedly founded in the 5th century BCE by [[Makkhali Gosala]], it was a [[śramaṇa]] movement and a major rival of [[Historical Vedic religion|Vedic religion]], [[early Buddhism]] and [[Jainism]].<ref>Jeffrey D Long (2009), Jainism: An Introduction, Macmillan, {{ISBN|978-1845116255}}, page 199</ref> Ājīvikas were organised renunciates who formed discrete communities.{{sfn|Basham|1951|pp=145-146}} The precise identity of the Ajivikas is not well known, and it is even unclear if they were a divergent sect of the Buddhists or the Jains.<ref name="LF26">{{cite book |last1=Fogelin |first1=Lars |title=An Archaeological History of Indian Buddhism |date=2015 |publisher=Oxford University Press |isbn=9780199948222 |page=26 |url=https://books.google.com/books?id=tRV0BgAAQBAJ&pg=PA26 |language=en}}</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">''</ins>'''Ajivika<ins style="font-weight: bold; text-decoration: none;">''</ins>''' ([[IAST]]: '''{{IAST|Ājīvika}}''') is one of the [[Āstika and nāstika|''nāstika'']] or "heterodox" schools of [[Indian philosophy]].<ref name=natalia>Natalia Isaeva (1993), Shankara and Indian Philosophy, State University of New York Press, {{ISBN|978-0791412817}}, pages 20-23</ref><ref name=james>James Lochtefeld, "Ajivika", ''The Illustrated Encyclopedia of Hinduism'', Vol. 1: A–M, Rosen Publishing. {{ISBN|978-0823931798}}, page 22</ref> Purportedly founded in the 5th century BCE by [[Makkhali Gosala]], it was a [[śramaṇa]] movement and a major rival of [[Historical Vedic religion|Vedic religion]], [[early Buddhism]] and [[Jainism]].<ref>Jeffrey D Long (2009), Jainism: An Introduction, Macmillan, {{ISBN|978-1845116255}}, page 199</ref> Ājīvikas were organised renunciates who formed discrete communities.{{sfn|Basham|1951|pp=145-146}} The precise identity of the Ajivikas is not well known, and it is even unclear if they were a divergent sect of the Buddhists or the Jains.<ref name="LF26">{{cite book |last1=Fogelin |first1=Lars |title=An Archaeological History of Indian Buddhism |date=2015 |publisher=Oxford University Press |isbn=9780199948222 |page=26 |url=https://books.google.com/books?id=tRV0BgAAQBAJ&pg=PA26 |language=en}}</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Original scriptures of the Ājīvika school of philosophy may once have existed, but these are currently unavailable and probably lost. Their theories are extracted from mentions of Ajivikas in the secondary sources of ancient Indian literature.{{sfn|Basham|1951|loc=Chapter 1}} Scholars question whether Ājīvika philosophy has been fairly and completely summarized in these secondary sources, as they were written by groups (such as the Buddhists and Jains) competing with and adversarial to the philosophy and religious practices of the Ajivikas.<ref name=dundas/> It is therefore likely that much of the information available about the Ājīvikas is inaccurate to some degree, and characterisations of them should be regarded carefully and critically.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Original scriptures of the Ājīvika school of philosophy may once have existed, but these are currently unavailable and probably lost. Their theories are extracted from mentions of Ajivikas in the secondary sources of ancient Indian literature.{{sfn|Basham|1951|loc=Chapter 1}} Scholars question whether Ājīvika philosophy has been fairly and completely summarized in these secondary sources, as they were written by groups (such as the Buddhists and Jains) competing with and adversarial to the philosophy and religious practices of the Ajivikas.<ref name=dundas/> It is therefore likely that much of the information available about the Ājīvikas is inaccurate to some degree, and characterisations of them should be regarded carefully and critically.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Riepe states that the Ajivikas belief in predeterminism does not mean that they were pessimistic. Rather, just like [[Calvinist]]s belief in predeterminism in Europe, the Ajivikas were optimists.<ref name=riepeatom/> The Ajivikas simply did not believe in the moral force of action, or in merits or demerits, or in after-life to be affected because of what one does or does not do. Actions had immediate effects in one's current life but without any moral traces, and both the action and the effect was predetermined, according to the Ajivikas.<ref name=riepeatom/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Riepe states that the Ajivikas belief in predeterminism does not mean that they were pessimistic. Rather, just like [[Calvinist]]s belief in predeterminism in Europe, the Ajivikas were optimists.<ref name=riepeatom/> The Ajivikas simply did not believe in the moral force of action, or in merits or demerits, or in after-life to be affected because of what one does or does not do. Actions had immediate effects in one's current life but without any moral traces, and both the action and the effect was predetermined, according to the Ajivikas.<ref name=riepeatom/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">Makkali </del>Gosala seems to have combined the ideas of older schools of thought into an eclectic doctrine. He appears to have believed in ''niyati'' (destiny), ''svabhava'' (nature), and ''sangati'' (change), and possibly ''parinama'', which may have prompted other philosophical schools to label him variously as ''ahetuvadin'', ''vainayikavadin'', ''ajnanavadin'', and ''issarakaranavadin''.{{sfn|Jayatilleke|1963|p=140-161}} According to him all beings undergo development (''parinama''). This culminates in the course of time (''samsarasuddhi'') in final salvation to which all beings are destined under the impact of the factors of ''niyati'' (destiny), ''bhava'' (nature), and ''sangati'' (change).{{sfn|Jayatilleke|1963|p=140-161}} As such destiny does not appear as the only player, but rather chance or indeterminism plays equal part in his doctrine. He thus subscribed to ''niyativada'' (fatalism) only in the sense that he thought that ''some'' future events like salvation for all were strictly determined.{{sfn|Jayatilleke|1963|p=140-161}}</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Makkhali </ins>Gosala seems to have combined the ideas of older schools of thought into an eclectic doctrine. He appears to have believed in ''niyati'' (destiny), ''svabhava'' (nature), and ''sangati'' (change), and possibly ''parinama'', which may have prompted other philosophical schools to label him variously as ''ahetuvadin'', ''vainayikavadin'', ''ajnanavadin'', and ''issarakaranavadin''.{{sfn|Jayatilleke|1963|p=140-161}} According to him all beings undergo development (''parinama''). This culminates in the course of time (''samsarasuddhi'') in final salvation to which all beings are destined under the impact of the factors of ''niyati'' (destiny), ''bhava'' (nature), and ''sangati'' (change).{{sfn|Jayatilleke|1963|p=140-161}} As such destiny does not appear as the only player, but rather chance or indeterminism plays equal part in his doctrine. He thus subscribed to ''niyativada'' (fatalism) only in the sense that he thought that ''some'' future events like salvation for all were strictly determined.{{sfn|Jayatilleke|1963|p=140-161}}</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Ajivikas and theism===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Ajivikas and theism===</div></td></tr>
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