Claim: Ajivika denies the existence of "karma," where it is regarded as a person's life that goes through a chain of consequences and rebirths until it reaches its end, while in Jainism and Buddhism, it is accepted to be existing as a chain of causality that leads to the attachment of the material world and hence to rebirth.
Evidence: Ājīvikas considered the karma doctrine as a fallacy. Karma (/ˈkɑːrmə/; Sanskrit: कर्म, romanized: karma, IPA: [ˈkɐɽmɐ (listen); Pali: kamma) means action, work or deed; it also refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect). Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and bad rebirths. The Ājīvika school is known for its Niyati ("Fate") doctrine of absolute determinism, the premise that there is no free will, that everything that has happened, is happening and will happen is entirely preordained and a function of cosmic principles. Purportedly founded in the 5th century BCE by Makkhali Gosala, it was a śramaṇa movement and a major rival of Vedic religion, early Buddhism and Jainism. However, it is envisioned as a material substance (subtle matter) that can bind to the soul, travel with the soul in bound form between rebirths, and affect the suffering and happiness experienced by the jiva in the lokas. Karma is believed to obscure and obstruct the innate nature and striving of the soul, as well as its spiritual potential in the next rebirth. According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven.