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Ajivika Fatalism or Determinism

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Larry, Takamaxa, GenoV84 Can anyone show the sources of Ajivika defines Fatalism or Determinism as its concept? Any Old Literary Text available means provide it with English Transliteration.--Tenkasi Subramanian (talk) 18:07, 20 February 2022 (UTC)[reply]

1. Balcerowicz, Piotr (2016). "Determinism, Ājīvikas, and Jainism". Early Asceticism in India: Ājīvikism and Jainism. Routledge Advances in Jaina Studies (1st ed.). London and New York: Routledge. pp. 136–174. ISBN 9781317538530. The Ājīvikas' doctrinal signature was indubitably the idea of determinism and fate, which traditionally incorporated four elements: the doctrine of destiny (niyati-vāda), the doctrine of predetermined concurrence of factors (saṅgati-vāda), the doctrine of intrinsic nature (svabhāva-vāda), occasionally also linked to materialists, and the doctrine of fate (daiva-vāda), or simply fatalism. The Ājīvikas' emphasis on fate and determinism was so profound that later sources would consistently refer to them as niyati-vādins, or 'the propounders of the doctrine of destiny'.
2. Leaman, Oliver, ed. (1999). "Fatalism". Key Concepts in Eastern Philosophy. Routledge Key Guides (1st ed.). London and New York: Routledge. pp. 80–81. ISBN 9780415173636. Fatalism. Some of the teachings of Indian philosophy are fatalistic. For example, the Ajivika school argued that fate (nyati) governs both the cycle of birth and rebirth, and also individual lives. Suffering is not attributed to past actions, but just takes place without any cause or rationale, as does relief from suffering. There is nothing we can do to achieve moksha, we just have to hope that all will go well with us. [...] But the Ajivikas were committed to asceticism, and they justified this in terms of its practice being just as determined by fate as anything else.
3. Basham, Arthur L. (1981) [1951]. "Chapter XII: Niyati". History and Doctrines of the Ājīvikas, a Vanished Indian Religion. Lala L. S. Jain Series (1st ed.). Delhi: Motilal Banarsidass. pp. 224–238. ISBN 9788120812048. OCLC 633493794. The fundamental principle of Ājīvika philosophy was Fate, usually called Niyati. Buddhist and Jaina sources agree that Gosāla was a rigid determinist, who exalted Niyati to the status of the motive factor of the universe and the sole agent of all phenomenal change. This is quite clear in our locus classicus, the Samaññaphala Sutta. Sin and suffering, attributed by other sects to the laws of karma, the result of evil committed in the previous lives or in the present one, were declared by Gosāla to be without cause or basis, other, presumably, than the force of destiny. Similarly, the escape from evil, the working off of accumulated evil karma, was likewise without cause or basis. GenoV84 (talk) 11:17, 24 February 2022 (UTC)[reply]