Yes. The Ajivikas maintained a fully fledged order of wandering ascetics—shorn-headed, clad in simple garments and bound by vows of celibacy and non-attachment—very much in the mold of Buddhist bhikkhus or Jain munis. Ancient sources describe a structured “Sangha” of Ajivikas that:

• Accepted alms daily, moving barefoot from village to village
• Followed a fixed code of conduct governing diet, dress and speech
• Recognized stages of initiation—from probationary postulant to fully ordained teacher
• Elected leaders to oversee discipline, resolve disputes and teach deterministic doctrine

Under Mauryan patronage, especially during Ashoka’s reign (mid-3rd century BCE), Ajivika communities enjoyed royal grants and even rivaled Buddhists for imperial favor. Inscriptions and travelers’ accounts mention Ajivika assemblies meeting at donated rest-houses or temporary shelters rather than permanent brick monasteries. That itinerant lifestyle was rooted in their belief that every step—even which foot struck the earth first—was predetermined by niyati.

By contrast, Buddhist and Jain monks eventually developed large monasteries (viharas and upaśraya), elaborate curricula and written canons. Ajivikas, lacking a notion of karma, emphasized silent reflection on fate instead of ritual or textual study. Their sangha never grew as institutionally entrenched and began to fade after the 2nd century BCE, when regional dynasties shifted patronage away.

Recent archaeological digs in Uttar Pradesh (2023) uncovered brick platforms and carved footprints bearing Ajivika emblems, reminding scholars how this rigorously organized community once stood shoulder to shoulder with early Buddhism and Jainism. Even without towering viharas, their monastic life left footprints—both literal and metaphorical—on India’s ascetic traditions.