A Note on the Nirgranthas mentioned in the Delhi‑Topra Pillar Edict VII of Asoka
By Paresh Chandra Dasgupta
Summary
P. C. Das Gupta examines Emperor Aśoka’s Delhi–Topra Pillar Edict VII, focusing on a line instructing provincial officials to work among various sects, including brāhmaṇas, Ajīvikas, Nirgranthas and Buddhists. The term “Nirgrantha” refers to Jain monks who practised complete non‑attachment (lit. “free from bonds”). Das Gupta notes that Aśoka’s recognition of Nirgranthas alongside Buddhists and Ajīvikas attests to Jainism’s widespread presence in the third century BC, particularly in north‑western India. Drawing on archaeological and literary evidence, he argues that the pillar originally stood near Topra in Haryana and that the region may have housed Jain and Ajīvika communities. Greek accounts of “gymnosophists” (naked philosophers) at Taxila and references to Tirthaṅkara Ṛṣabha visiting the area support the notion that Jain sramanas were active in the Punjab well before the Christian era. The edict’s directive implies that Aśoka’s administration sought to integrate Nirgranthas into state welfare programmes, suggesting a pragmatic approach toward religious diversity. Das Gupta also discusses legends about Aśoka’s grandson Saṃprati, who is said to have patronised Jainism extensively, and notes the presence of ruined Jain shrines and relics in the northwest. He concludes that the mention of Nirgranthas in Aśoka’s edict provides valuable epigraphic evidence for the early spread of Jainism beyond its heartland in Bihar and Gujarat. The article calls for further study of Aśokan inscriptions and local archaeological remains to reconstruct the history of Jain communities in ancient India.
Conclusion
Das Gupta concludes that Aśoka’s inclusion of Nirgranthas in his pillar edict demonstrates state recognition of Jain monks and indicates that Jainism was a significant religious force in north‑western India during the Mauryan period. This recognition challenges the view that Jainism remained confined to Magadha until later centuries. The author urges scholars to investigate other inscriptions and material remains to chart the spread of Jainism and suggests that Jain monks may have contributed to Aśoka’s vision of ethical governance based on non‑violence and religious tolerance.