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Position of Women (continued). The Sati System A Brief Survey Sati (self-immolation) of a widow on the funeral pyre of her husband is an Indo-Sycthian custom which is it totally absent during the Vedic Period. Also is not mentioned in the old Jain campions and the Jatakas. We do not find even a single instance of self-immolation of a widow in these books and hence it seems to be absent 453 in those days. 449. Nirnaya Sagar 10.5.198-200 450. Ibid. 12.6.71. 451. Ibid. 16.1.59,89, 6.1.92. 452. Ibid. 16.1.50. 453. Jain J. C. Op.cit. p.163 and also Mehta R.N. Op.cit., p.297.

384 The Mahabharata records a few cases of widowburning. It is mentioned that Madri burnt herself on the funeral pyre of King Pandu. During the Maurya period, the Greek writers mention that this practice prevailed in Punjab. At that time it was absolutely volutary and was made by the wife. But she removed all the ornaments before going near the funeral pyre. In the period of Smrites the Dharma shastras and Smrites this practice did not The later Smritis and Vaikhana sa sutra get any sanction. 453 only recommend it. Grewing importance to physical chastity explains the gradual disencouragement of widow marriage, divorce 454 and encouragement of the system of Sati. It really came in vogue with the rise of the Guptas. Vatsayana, Kalidasa and Sudraka knew the custom. It was revived since it was common among the Sycythians culed who ruled over a considerable portion of Northern India from 150 B.C. to 250 A.D. It is clear that Bana opposed it. He gives the discription of a lady who is about to perform Sati. During that period the wives or wife of a king used to commit 'Sati'. Bana mentions that queen sovati of Prabakavavardhana entered the funeral pyre. Yo sovati 454. Mujumdar R.C. Op, cit. Vol.II, p.565-568. 455. Ibid. p.565-566.

385 986 81 However pregnant woman was not expected to perish on the 456 funeral pyre of her husband. Several records in the Rajatarangani mention instances of royal ladies burning themselves after the death of their husbands. Al-Biruni says that a widow had two choice-burning herself or remaining a widow for the rest of her life she preferred the former. According to him the wives of kings were burnt with them irrespective of their wishes. It also appears that during the period of Kathasaritsagara (11 th Century A.D.) the Sati-rite was widely prevalent than is suggested by contemporary Smriti authorities. Sati'and Beliefs Innumerable are our examples to the Sati-system 458 throughout the Kathasaritsagara Usually the wife entered the funeral 460 459 pyre of her husband. Anugamanam, Hutashanaviveshanam, 461 462 463 Agni-pravesham, Chitarohanam, Vanhipravesham are the terms used in the Kathasaritsagara to indicate the Sati-rite. It was 456. Saletore R.N. Op, cit., p.214-217. 457. Mujumdar R.C. Op. cit., Vol.II, p.494-495. 458. Nirnaya Sagar 8.6.160, 16.1.53, 15.2.6, 18.4.157, 16.2.132, 5.2.142, 4.1.112, 16.1.56, 6.7.74, 16.2.169,12.5.72, 197, 12.29.6, 12.5.389, 7.1.78,79, 12.7.418,12.6.71, 10.3.110,112, 10.2.65. 459. Ibid. 16.1.53,56, 16.2.169, 12.5.197, 4.2.112,110. 460. Ibid. 8.6.160. 461. Ibid. 12.6.71, 12.5.388, 9.3.154, 18.4.157,7.2.78,79. 462. Ibid. 5.2.142. 463. Ibid. 6.7.74, 12.2.126, 10.2.38.

88/5 R/ 386 believed that if a woman burnt herself on the funeral pyre of her husband she would be re-born in a royal 464 family because of this good deed. It was also thought that after such a death the souls were united in the next birth. Even though the Sati system was widely practiced in India during the time of Somadeva, pregnant ladies were not permitted to follow their husband on his funeral 465 pyre. Extension of the Sati-rite There are stories in the Kathasaritsagara from which it appears that the Sati-rite was carried to a still further extent so much so that at times we find that the mother entered the funeral pyre of her sons and daughters after falling at the feet of her husband. It is mentioned that Dharmavati entered the funeral pyre of her children after 466 falling at the feet of her husband. Other forms of Sati-rite Wounded soldiers who were beyond cure are also mentioned to have volunteerily entered fire with their wives. The merchant Dharmasena when wounded by weapons 467 thus entered the fire with his wife. 464. Nirnaya Sagar 6.1.98. 465. Ibid. 4.1.112. 466. Ibid. 9.3.154. 467. Ibid. 12.2.126.

4 387 At another place it is mentioned that King Mahasena of Alaka was also prepared to enter the fire with his wife Shashiprabha in front of a temple of Siva if his son did 468 not return within a specific period. Johar (Entering the fire to preserve Purity) Sati-rite existed in yet another form in those days when young women entered the fire believing that fire was 470 the only safe place for them to protect their youthful purity. 469 Certain Daitya girls are said to have chosen this way. We have also instances wherein many ladies are mentioned to have entered fire at one and the same time. It is mentioned that at one place Naravahanadatta saw four Vidyadhara ladies 471 preparing to enter the fire at the same time. This appears to be an example of the custom of 'Johar' prevalent among the Rajputs in those days.