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SOCIAL LIFE
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learned women (vidüşa-stri).1 They were versed in the art of music also. The text does not enlighten us much about the method of imparting education to women. In case of nuns, however, we know that curriculum was common for both the monks and nuns. A few texts of very high order were, however, not to be disclosed to the nuns. 2
Women could freely take part in religious functions. Apart from nuns who led a highly religious life, women are seen attending the sermons delivered by the Acāryas, giving donations to the monks, and performing various secrifices (bali) on auspicious days. Women enjoyed certain economic rights. The wife was regarded as the mistress 6 of house in the absence of the master. It has been stated that “the share (vibhaga) which belongs to the hired labourers or slaves, daughters, daughters-in-law and widows is not to be given to any one else as it may lead to conflict and unpleasantness." The word daughter is perhaps used for the unmarried daughters who had a share in the family-property, while the daughter-in-law or the widow received her husband's property. This statement is practically true in case of Jaina society as "according to Jaina law, on the death of a man his widow takes the · husband's share as an absolute owner even if there be a son”. Herein lies the main difference between the Hindu law and the Jaina law", since the right of the widow to inherit her husband's property is not recognised by the Hindu jurists, 10 1. Faturi taifa, faguetton aftaifa tan-NC. 2, p. 12; Brh: Vč. 3, p.701. 2. See Chapter I. 3. NO. 2, p. 257. 4. NC. 2, p. 102; NC. 3, p. 358. 5. NC. 3, p. 410; NC. 2, pp. 174-75. 6. NC: 2, p. 141. 7. एवं खरगपुत्तधूयसुण्हाए य विहवाए संतियं विभाग अच्छिदिउं देतस्स अचियत्तदोसा
Haifa, fieftai 7 344Fafa-NC, 3, 433. 8. Jain, C. R., Jain Law, pp. 80-81. 9. Sangave, op. cit., p. 191. 10. Altekar, op. cit., p. 300.
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