International Journal of History

Author(s): Ranjit Roy

Abstract: The term “Sati”, or “Suttee” has come from the Sanskrit term '' Satī '' (Sanskrit: सती). It is a female form of word “Sat” (Sanskrit: सत्), that means truth or real or pure. The term “Sati”, apparently refers to chastity of women. According to Hindu mythology, the goddess Sati (who became Pavarti upon rebirth) is the one who gives this practice its name. In response to the disrespect her husband showed her husband, the god Shiva, Sati willingly burned herself. Her act of devotion was celebrated and, over time, became the practice of sati more commonly known today. “Sati”, or “Suttee”, was a well-known social practice in Hinduism in ancient India where a widow would burn herself alive on her husband's funeral pyre. The Sanskrit term '' Satī '' (Sanskrit: सती) is used in Hinduism to refer to ritual suicide. Typically, people use sati to refer to the practice of a widow joining the funeral pyre of her recently-deceased husband. It is believed by scholars to have been a widespread practice in ancient India. The widow would join her husband's funeral pyre voluntarily, by force, or because she felt she had no other options. It was a largely historical practice that was outlawed in British-ruled India in 1829. In 1829, Lord William Bentinck, the first governor general of British-ruled India, outlawed sati by passing The Bengal Sati Regulation of 1829. The Bengal Sati Regulation of 1829 was a law that made the practice of sati illegal and banned the practice of sati, or burning Hindu widows on their husband's funeral pyre. This regulation stated that sati was "revolting to the feelings of human nature" and "unlawful and wicked". It also made it a crime to "aid and abet" in the burning of a Hindu widow. The practice of sati has largely ceased since the British outlawed it. The practice was considered a barbaric and abhorrent practice by the British. An aged long struggle by the social reformers against this inhuman practice has helped to stop it from the society.

DOI: 10.22271/27069109.2025.v7.i1b.356

Pages: 95-97 | Views: 184 | Downloads: 113

Download Full Article: Click Here