which cannot be further subdivided, that which cannot penetrate another atom, that which is neither created nor destroyed, that which retains its identity by never growing nor expanding nor splitting nor changing, yet that which moves, assembles and combines to form the perceived. The Tamil text of Ajivikas asserts that this "coming together of atoms can take diversity of forms, such as the dense form of a diamond, or a loose form of a hollow bamboo". Everything one perceives, states the atomism theory of Ajivikas, was mere juxtapositions of atoms of various types, and the combinations occur always in fixed ratios governed by certain cosmic rules, forming skandha (molecules, building blocks). Atoms, asserted the Ajivikas, cannot be seen by themselves in their pure state, but only when they aggregate and form bhutas (objects). They further argued that properties and tendencies are characteristics of the objects. The Ajivikas then proceeded to justify their belief in determinism and "no free will" by stating that everything experienced – sukha (joy), dukkha (sorrow) and jiva (life) – is mere function of atoms operating under cosmic rules. Riepe states that the details of the Ajivikas theory of atomism provided the foundations of later modified atomism theories found in Jain, Buddhist and Vedic traditions. Antinomian ethics Another doctrine of Ajivikas philosophy, according to Buddhist texts, was their antinomian ethics, that is there exist "no objective moral laws". Buddhaghosa summarizes this view as, "There is neither cause nor basis for the sins of living beings and they become sinful without cause or basis. There is neither cause nor basis for the purity of living beings and they become pure without cause or basis. All beings, all that have breath, all that are born, all that have life, are without power, or strength, or virtue, but are the result of destiny, chance and nature, and they experience joy and sorrow in six classes". Despite this ascribed premise of antinomian ethics, both Jain and Buddhist records note that Ājīvikas lived a simple ascetic life, without clothes and any material possessions. Tamil literature on Ajivikas suggests that they practiced Ahimsa (non-violence) and a vegetarian lifestyle. Arthur Basham notes that Buddhist and Jaina texts variously accuse Ajivikas of immorality, unchastity and worldliness, but they also acknowledge the confusion among Buddhists and Jainas when they observed the simple, ascetic lifestyle of Ajivikas. Scriptures The Ajivikas had a fully elaborate philosophy, produced by