Abolition of Sati

 Sati was the practice of the immolation of a Hindu woman on the death of her husband in
his funeral pyre. Although this practice does not have any Vedic sanction, it had become
prevalent in some parts of India.
 The widow was supposed to ascend to heaven and this was considered the ultimate
sacrifice and proof of a woman’s devotion to her husband.
 Many cases of Sati were voluntary whereas some were forced.
 Raja Rammohan Roy, the great Hindu reformer from Bengal fought many societal evils
prevalent in the Hindu society of Bengal and Sati pratha was one of the chief ones.
 He had witnessed the live immolation of his own sister-in-law. He started his struggle
against this practice in 1812.
 William Carey, an English missionary also fought against this barbaric practice.
 In the year 1817 alone, about 700 widows were burnt alive.
 Even though the British initially allowed it, it was first banned in 1798 in Calcutta.
However, the custom continued in the surrounding areas.
 Raja Rammohan Roy was a vociferous campaigner against Sati (also spelt Suttee). He
argued that the Vedas and other ancient Hindu scriptures did not sanction Sati.
 He wrote articles in his journal Sambad Kaumudi advocating its prohibition. He stressed
with the East India Company administration to ban this practice.
 Lord William Bentinck became the Governor-General of India in 1828. He helped Raja
Rammohan Roy to suppress many prevalent social evils like Sati, polygamy, child
marriage and female infanticide.
 Lord Bentinck passed the law banning Sati throughout the Company’s jurisdiction in
British India.
 After this law was enacted, similar laws prohibiting this custom were passed in princely
states in India. In 1861, after the control of India went on the British Crown directly,
Queen Victoria issued a general ban on Sati throughout India.
 The State Government of Rajasthan passed the Sati (Prevention) Act, 1987 whereby the
voluntary or forced burning or burying alive of widows, and the glorifying of such acts
including the participation in any procession of Sati became punishable. This Act became
an Act of the Indian Parliament in 1988 when the Commission of Sati (Prevention) Act,
1987 was enacted.
What is Sati Practice?
Sati was an inhumane practice against widowed women which traces its origin from late ancient
and medieval era India. Sati had become prevalent in some parts of India, even though it lacked
any support from ancient Vedic tradition. Sati was mainly practiced in upper Hindu Families
which involved the immolation of a Hindu woman on the death of her husband in his funeral pyre.
According to an estimate, in the year 1817 alone, about 700 widows were burnt alive.

Raja Ram Mohan Roy’s Efforts in Banning Sati Pratha

 Soul of Raja Ram Mohan Roy was tormented by the Sati Practice when his own
sister-in-law was forced to commit Sati.
  Social reformer Raja Ram Mohan Roy along with his supporters started fierce
opposition against Sati Practice in 1812.
 Raja Ram Mohan Roy took it on himself and used to visit cremation grounds and
persuade women not to commit Sati.
 In his Sambad Kaumudi, He even showed that the Practice of Sati does not find
mention in the Vedic literature.
  
Banning of Sati Practice
 Due to the sustained efforts of Raja Ram Mohan Roy, Sati practice was formally
banned in all the lands under Bengal Presidency by Lord William Bentinck on 4
December 1829.
 People who abetted the Practice of Sati were to be held guilty of committing ‘culpable
Homicide’ offenses under the Bengal Sati Regulation Act 1829.
 Bengal Sati Regulation 1929, banning Sati, was applicable only to the
Company’s jurisdiction in British India.