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Title
Abstract
FAQs
Introduction
Conclusion
References

Sati as a Social Practice

Profile image of Prakash NarayanPrakash Narayan

2014, Parisheelan an International Research Journal (ISSN: 0964-7222)

Abstract
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The essay explores the complex social practice of Sati, or widow immolation, in historical contexts, primarily focusing on its roots in Indian society and its evolution over time. By comparing practices in Maharashtra and Rajasthan, it highlights the socio-economic factors that influenced this tradition, the types of Sati, and the varied responses from society and scholars. The essay further examines contemporary efforts to curb the practice and reflects on the deep societal impacts of Sati, illustrating how tradition can override personal affections and familial ties.

FAQs

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What social factors contributed to the acceptance of Sati in early India?add

The study shows that economic pressures and property rights led to the institutionalization of Sati, particularly among Brahmins in the fifth century A.D. The prohibition against remarriage for widows facilitated the practice, allowing male relatives to exert control over inheritance.

How did Sati practices differ between Maharashtra and Rajasthan?add

The research indicates that Sati was more organizationally developed in Rajasthan, linked to royalty and martial traditions. Conversely, in Maharashtra, the practice lacked such societal endorsement, leading to fewer recorded instances.

What types of Sati were documented in historical accounts?add

Two main types of Sati emerged: self-immolation with a spouse and honorific Sati, achieved through piety during life. Historical documentation differentiates between ‘Mahasati’ (immolation with various kin) and ‘Sati’ (wife of the deceased).

What role did religious texts play in the evolution of Sati practices?add

The paper reveals that texts like the GURUCHARITRA influenced women's choices by portraying Sati as a path to divine elevation. Simultaneously, Brahmin scriptures were adapted to facilitate the practice for property-centric motives.

How did colonial regulation impact the practice of Sati?add

Colonial interventions like Lord Bentinck's 1829 Regulation aimed to put an end to Sati but faced limited success due to entrenched societal norms. Despite attempts, the significance of familial and religious traditions continued to compel women towards Sati.

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The immolation of a widow on her late husband’s funeral pyre, which became known as sati, is considered to be the strongest expression of marital velour that a woman could demonstrate. It was declared illegal in 1829 by the British. Due to the low status of women in India, it is often the only way a widow will be revered following the passing of her husband and therefore often considered the only option appropriate. A prominent case of sati that has occurred within recent years has been the immolation of Roop Kanwar in the village of Rajasthan during September of 1987. With this case in view, Sati has become a modern phenomenon, and the reactions towards Roop Kanwar suggest that Sati is not wholly embodied within Hindu culture. Supporters of Sati are from the Rajput community and even then there is a definite line between the worship of Sati and the actual practice of it.

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