"Sati" is a word that India has lived with for centuries, for various reasons. Sati is usually translated as a "chaste wife" or "pure woman" who is believed to be good and religious according to society. It is applied to describe a woman who commits suicide with her dead husband on the funeral pyre.

Whether it was ancient or contemporary, being a woman has always been a cause of concern. She is always blamed for the virtues a family possesses.

Now the question arises, why "Sati"?

There used to be a practice called "Sati Pratha" which was common in Indian History for a very long period, which is many times associated with the myth of the Hindu goddess Sati. Sati was another name for Parvati, Mahadev's wife, who burnt herself to death in a fire that was created by her yogic powers after her father insulted Mahadev. However, in this mythological event, Mahadev remains alive and avenges the death of Sati. Hindu mythology recounts that Sati is reincarnated as Parvati.

Sati was an Indian tradition whereby a widow died on the funeral pyre of her deceased husband. Sati was meant to illustrate the concept of a wife's devotion to her husband as exemplified by the Brahmins and other higher castes. The practice ended in 1829 in India, during the time of British colonial rule, and has remained banned ever since India gained independence in 1947.

Was Sati mentioned in the scriptures at all?

The practice does not appear to be mentioned in the oldest of the Dharmasutra or Dharmashastra texts, such as the Manusmriti. In that ethical tradition, sati does not emerge until much later in the 7th century CE. Yet, the tradition of textual commentary on this moral issue betrays a lot of disagreement between Hindu thinkers during the late first millennium up to the early second millennium regarding whether the practice should be favoured or banned. Certain texts supporting the practice of sati exempt women who are pregnant or who have small children. Other works exempt Brahmin women, which suggests that sati was originally a royal custom that the Brahmin authors of the works viewed as contentious.

In different regions of India, the practice has been imbued with different meanings. The prevalence of sati among Bengal Brahmins was indirectly contributed to by the Dayabhaga system of law in operation in Bengal and providing inheritance to widows. Women like these were urged to perform sati so that their inheritance would be accessible to their kin.

While women at times suffered immolation before their husband's untimely death in war, when the burning was referred to as "Jauhar". During the Muslim era, the Rajputs performed jauhar primarily to preserve women from rape, which was deemed worse than death, by invading enemies.

Abolition of Sati

The eradication of Sati, the ritual of a widow burning herself on the funeral pyre of her husband, was an important milestone in India's social reform. It was legally banned in 1829 by the Bengal Sati Regulation. This regulation, enacted by Lord William Bentinck, Governor-General of British India, made the practice illegal and punishable by criminal courts. Raja Ram Mohan Roy, a leading social reformer, was instrumental in pushing for the abolition of Sati.

How are the Widows treated in modern India?

In contemporary India, "Sati" might not be practiced, but the widows are far from being spared the terror. This terror took a particular turn from the past to modern India. In the past, those widows who were not practicing "Sati" had to erase all the colours of life and practice celibacy. They had to cut their hair as part of the sacrifice. They had to shatter the bangles, remove the sindoor, and dress in white sarees. They were not permitted to relish the small,l blissful moments that anyone else could. They had to forgo all the luxuries they were enjoying, they were not even permitted to have regular food like others. They used to eat fruits and milk. They were prohibited from being involved in any celebrations or even witnessing any such activities.

Jumping ahead to the present day in India, this tradition is not practiced or observed anymore. But yes, folks still attempt to dictate or order these traditions to women. They would scold women for not wearing a white saree, or still doing make-up, or having fun, or even marrying again. Widows in India remain constrained and are supposed to follow these:

• Attire and appearance restrictions.
• Restrictions on social stigma or remarriage.
• Emotional and psychological trauma caused by societal pressure and false expectations.
• Social rejection and exclusion from family events.

The "Sati Pratha" was a dark chapter in Indian History. While it was abolished in 1829 but it continues to haunt the society. Efforts to change and overcome such practices have led to significant progress. Continued awareness and advocacy are necessary to protect and safeguard the rights and dignity of widows and women in India.

This taboo has always existed in society, that women are the paragon of chastity and that they should be either preserved like a trophy or be reduced to ashes so that the family's honour remains intact. She was only allowed to speak for her husband. She was deprived of the fundamental necessities of life that others could use naturally. Taboos can be dropped only if people begin practising what they preach. In the contemporary world, people are very liberal until and unless it's their daughter.

The legacy of Sati reminds us of the importance of gender equality, challenging patriarchal norms, and safeguarding human rights. By understanding and learning from history, we can work towards creating a more just and equitable society for all, particularly for women and marginalized communities. These taboos can only be fought with the right knowledge. Whereas negligence provokes these types of inhumane matters. It is our responsibility to check up on every female around us and ensure their safety. It's high time that we know our rights and keep them in mind.

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