History and Doctrines of the Ajivikas: A Vanished Indian Religion c22.14

c22.14

The terms *bhāva* and *saṅgati* appear to represent categories in the Ājīvika metaphysical system which are subordinate to *Niyati*. *Bhāva* seems in this context to be synonymous with *svabhāva*, inherent character or nature. It suggests, below the fundamental category of *Niyati*, sets of conditions and characteristics in each entity, which, acting as factors subordinate to the great principle, control growth, development, and rebirth. Some heretics exalted *Svabhāva* to the status of *Niyati* in the regular Ājīvika system. Their doctrines are mentioned by the Jaina commentators, though not in such detail as those of the *niyativādins* or Ājīvikas. Thus Jñānavimala writes: “Some believe that the universe was produced by *Svabhāva*, and that everything comes about by *Svabhāva* only.”¹ Guṇaratna quotes a verse which he attributes to the supporters of this doctrine: “What makes the sharpness of thorns and the varied nature of beasts and birds? All this comes about by *Svabhāva*. There is nothing which acts at will. What is the use of effort?”² Hence it appears that the *svabhāvavādins* agreed with the *niyativādins* on the futility of human efforts. They were classed in the group of *akriyāvādins*, or those who did not believe in the utility or effectiveness of *puruṣakāra*. It would seem that the *svabhāvavādin* differed from the *niyativādin* in that, while the latter viewed the individual as determined by forces exterior to himself, for the former he was rigidly self-determined by his own somatic and psychic nature. These ideas have much in common and we suggest therefore that *svabhāvavāda* was a small sub-sect of Ājīvikism.