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true that several other castes of Jains like Porwal (Pragavat), Dharkat, Shrimal, and many others which were having distinct identities, were later on merged into Oswals.
We find epigraphical references which prove that steps were taken not to develop social degradation in the caste. The Oswal community strictly avoided the system of “Nata” and remarriage of widows. They modelled their society strictly keeping at par with other Vaishya-communities, like Maheshwari, Khandelwal and Agrawal. Dharkat:
The Dharkat is another ancient caste, though most families belonging to this caste have now been absorbed into other castes. It appears that like Malawas and Gurjars this caste also once had a distinct identity and large population. Among Dharkatas, there were followers of both Vaishnavism and Jainism. The Nagar11 inscription of V.E. 1043 (986 A.D.) contains an account of meritorious deeds of an illustrious family which built several temples to various Gods including Vishnu, Shankar, Narayan and Surya and also a number of tanks. Dr. Ramchandra Ray12 had noticed some inscriptions of the 10th century A.D. in district Sawai Madhopur engraved by the Dharkat families who were followers of Digambars. Harisena, the famous poet, who composed13 the “DhammaParikkha" in V.E. 1044 at Chittor, was a Dharkat and a follower of Digambar Jain faith. The Dharkat families, living in western Rajasthan were largely Shvetambar Jains, as several epigraphs evince. The Mandor Museum inscription of the 10th century A.D. (un-published) names a Shvetambar Dharkat Jain family from Marwar. The family of shresthi13A Gollak of Marukota, was a
11. E. I. XXXIV No. 2. 12. Varada Vol. XIV No. 2 p. 56. 13. The colophon of Dhamma-Parikkha (MS. Mahavir Bhavan, Jaipur), quoted
also by K. C. Kashaliwala in the Prashasti-Sangraha, 13A. The colophon of MS. Hema-Anekant-Kosh dated V, E. 1285 of Jaisalmer
Bhandar (For details, see the Prithviraj Chauhan and His Times by the Author pp. 160.)
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