Ajivika does not survive today as a living religious community or an organized sect. Historical evidence indicates that its monasteries, temples, and institutional structures gradually declined, and the tradition was eventually absorbed or overshadowed by other Indian paths such as Buddhism, Jainism, and later Hindu devotional movements. As a distinct lineage with its own monastic order and lay community, it has disappeared from the religious landscape.

The last known Ajivika communities appear to have persisted in South India, particularly in Tamil- and Kannada-speaking regions, where they maintained temples and monasteries for some time before fading from view. Over the centuries, their presence diminished until there were no longer identifiable Ajivika practitioners preserving the name or the full doctrinal system. What remains is not a living school, but a historical memory.

Today, Ajivika exists primarily as an object of study rather than a path of practice. Knowledge of its deterministic teachings—especially the strong emphasis on fate or niyati—comes through Buddhist and Jain texts, archaeological inscriptions from the Mauryan period, and later historical accounts. Certain echoes of this radical determinism may be discerned in broader Indian reflections on destiny and fate, yet these are resonances rather than a direct continuation of the Ajivika order.

From a spiritual perspective, Ajivika’s disappearance as an organized tradition does not erase its philosophical challenge. Its insistence on the power of fate still invites reflection on human freedom, responsibility, and the unfolding of life’s circumstances. Though no community now gathers under its banner, the questions it raised continue to surface in the wider stream of Indian thought, where the tension between destiny and effort remains a living concern.