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absent, replaced by mother and grand mother. Such cases are a few. It is likely for example, that in cases where only father is mentioned and not husband, the women perhaps was a widow living in her father's house. Sometimes, the name of father together with husband is also mentioned in the inscriptions. The Mandowar inscription of V. E. 1505 (1448 A. D.) refers to the installation of Anantnath87 icon by Dugar Sohil, whose wife Puni is mentioned as the daughter of Suchinti Shresthi Sarang. But such cases are rare.
The words Bharya, Kalatra, Patni etc. are generally used for wife. In the inscriptions recorded on the icons the word 'Bharya' is most common. The word "Kalatra” is of rare occurrence. This word is unusual; as its use is found in neutral gender and has no feminine form. The Arasana inscription of V. E. 1206 (1149 A. D.) is one of the few which uses this word. The word “Thakur” is also sometimes associated with ladies. The Lunig Vasati inscription88 of V. E. 1293 (1236 A. D) contains the word Thakur for Ratnadevi, the daughter of Shodhdeva and Mau.
Sati System
As among other castes, Sati was current among the Jains too. Several Sati inscriptions belonging to 8th to 10th centuries have been found from Osiya, Deedwana, Chhoti Khatu, Pali etc. Due to regular contacts with the other castes,89 who considered Sati to be a righteous act, some Jain families also adopted the custom. The event was then usually commemorated with the erection of a small shrine (Devali), containing an inscription and some sculptures. Sometimes the Devali was built even after 15 years of the event. On the death of Sarupchand Chbajed at Hyderabad (Deccan) in V. E. 1860 (1803 A. D.), his wife Ganga committed Sati at
87. Vinay Sagar No. 394. 88. Abu II No. 279, 287, 289, 307. 89. No detailed survey of the Sati and Jhujhar inscriptions has so far been
done. Only the inscriptions of Bikaner hāve been edited by Shri Nahata (Bikaner : Introduction pp. 98-99) and, therefore, my study is also limited to that work,
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