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SPREAD OF JAINISM (THE EARLY PHASE)
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Even in those works, however, he is not termed a Jaina, but the Digambara traditions, both literary and epigraphic, delineate him as a Jaina devotee. 33 Some scholars believe that the earliest Digambara literary tradition regarding Candragupta's conversion is that recorded by Harişeņa in the Byhatkathākośa (AD 931). However, a much earlier Digambara literary work, the Tiloya-Pannatī, written around AD 600, represents Candragupta as a Jaina devotee, 34 but even this work was composed some 900 years after the death of that great emperor. We cannot therefore accept, in the absence of some earlier evidence, the argument of scholars like Smith 35 and
aychaudhuri 36 who hold that Candragupta became a Jaina sādhu before his death. The Greek and Roman historians, who definitely knew the Jainas,37 have not said anything regarding Candragupta's conversion to that religion, and indeed there are indications in their writings that Candragupta was an orthodox Hindu believing in sacrificial religion. The famous play of Viśākhadatta, written before the Tiloya-Pannatī, never connect Candragupta with Jainism. It also appears somewhat bizarre that a stern and ruthless military conqueror like Candragupta Maurya, should suddenly transform himself into a penniless Jaina muni and end his life in such a curious way.
We have another very significant passage 38 in the Nisīthaviseșacūrņi of Jinadāsagani Mahattara (seventh century AD), which also seems to go against the Digambara tradition. The passage compares the Mauryan dynasty with a barley-corn, emphasizing that only its middle portion, represented by the rule of Samprati, was elevated. Had Candragupta been a Jaina, Jinadāsagani would never have failed to notice it in this vital passage. This evidence probably goes far to destroy the contention of the Digambaras regarding Candragupta's conversion to Jainism.
Regarding Asoka, the third Mauryan king, it can be said with certainty that he was a Buddhist. But as a liberal and magnanimous monarch his respect for non-Buddhists, and the Ājīvikas and Jainas have been mentioned in his records.39 The Svetāmbara commentaries mention him as a king of Pāțaliputra.40 His son Kuņāla is also mentioned several times and a tragic story about the loss of his eyes has been related in the commentaries." Kuņāla's son Samprati (Sampai), according to the Jaina commentaries, 12 was a devout Jaina and did everything in his power to popularize this religion in various parts of India. That Samprati is not a shadowy figure, is proved
