Synopsis [A] Introduction [B] Origin of Practice of Sati [C] Causes of Sati Practice [D] Preventative Measures [E] Conclusion [A] Introduction The practice of “Sati” is a highly controversial and painful chapter in Indian history. The term “Sati”, or “Suttee” has come from the Sanskrit term '' Satī '' (Sanskrit: सती). It is a female form of word “Sat” (Sanskrit: सत), that means truth or real or pure. The term “Sati”, apparently refers to chastity of women. “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. This practice is not only a reflection of the society's strict attitude towards women, but it is also indicative of the social, religious and political context of the time. Raja Rammohan Roy said, “To bind down a woman for her destruction, holding out to her the inducement of heavenly rewards, is a most sinful act.” [B] Origin of Practice of Sati Historians differ on the exact origin of the practice of Sati. Although the practice is not directly mentioned in ancient Indian scriptures, its existence can be found in some historical and religious interpretations. 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. [C] Causes of Sati Practice 1. Upper-class funerals- The idea of cremating a husband with his wife came from the belief that a man should be cremated with his precious possessions, and women were then regarded as one of them. 2. Safety of widows- Sati practice was regarded as protection from enemy invasions. Mass suicide known as Jauhar is another form of Sati, it was performed by Rajput Hindu women at the end of the battle to prevent themselves from falling in the hands of enemy troop. [D] Preventative Measures 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 Commission of Sati (Prevention) Act, 1987 was passed by independent India's Parliament because the colonial-era law - the Bengal Sati Regulation of 1829 (enacted under Lord William Bentinck)- was outdated, narrow in scope, and did not address modern developments like the public glorification of the act. Sati Prevention Act, 1987 Object of act: Effective prevention of the commission of sati and its glorification. Principle: Burning or burying alive of widows or women is revolting to human nature and is nowhere enjoined as an imperative duty by any religion in India. The Act overrides any conflicting law or legal instrument (Section 20). Key Definitions (Section 2) Sati [Sec. 2(1)(c)]: The burning or burying alive of:(i) A widow with the body/articles of her deceased husband or relative. (i) Any woman with the body of any relative. Applies regardless of whether the act is claimed to be voluntary or involuntary. Glorification [Sec. 2(1)(b)]: (i) Processions, ceremonies, or functions eulogising the act/person. (ii) Supporting, justifying, or propagating the practice. (iii) Raising funds, establishing trusts, or building temples for worship/memory. Applies to sati committed before or after the Act. Temple [Sec. 2(1)(e)]: Any structure (roofed or open) built to preserve memory, worship, or perform ceremonies relating to sati. Offences & Penalties (i) Attempt to commit sati (Sec. 3): Imprisonment up to 6 months, fine, or both. (Court must evaluate state of mind, circumstances, and all relevant factors before conviction.) (ii) Abetment of completed sati (Sec. 4(1)): Death or life imprisonment, plus mandatory fine. (iii) Abetment of attempted sati (Sec. 4(2)): Life imprisonment, plus mandatory fine. (iv) Glorification of sati (Sec. 5): 1 to 7 years imprisonment + fine (₹5,000 to ₹30,000). Preventive Powers (Collector / DM) (i) Prohibitory Orders (Sec. 6): Collector/DM can prohibit acts leading to sati or its glorification. Violation: 1 to 7 years imprisonment + ₹5,000 to ₹30,000 fine. (ii) Demolition of Sati Structures (Sec. 7): a) Structures ≥ 20 years old: Ordered by State Government. b) Structures < 20 years old: Ordered by Collector / DM. c) Execution: Carried out by a police officer (Sub-Inspector or above) at defaulter’s cost. (iii) Property Seizure (Sec. 8): DM can seize funds/assets collected for glorification and report to the Special Court. Trial, Evidence & Deterrent Provisions (i) Special Courts (Sec. 9 & 11): a) Presided over by a Sessions/Additional Sessions Judge. b) Can take cognizance directly without committal proceedings. c) Continuous day-to-day witness examination (adjournments require written reasons). (ii) Reversed Burden of Proof (Sec. 16): a) In prosecutions for abetment (Sec. 4), the accused must prove innocence. (iii) Disqualification from Inheritance (Sec. 18): a) Anyone convicted of abetting completed sati forfeits all rights to inherit property from the victim or through her death. (iv) Mandatory Reporting (Sec. 17): a) Officers and local inhabitants must report imminent or committed sati to police immediately. b) Failure to report: Imprisonment up to 2 years + fine. (v) Appeals (Sec. 14): a) Appeal lies directly to the High Court on facts and law within 30 days. [E] Conclusion The social perspective of this practice signifies extreme female subordination. “Sati” burning is a dark chapter in Indian history. It symbolizes society's harshness towards women, misinterpretation of religion and social injustice. However, the abolition of this practice proves that social change is possible, if educated and conscious people come forward. Today, even though the practice of “Sati” is only a sad memory of the past, it reminds us that society must always be vigilant to protect women's rights.