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Source: [11] A regulation for declaring the practice of sati, or of burning or burying alive the widows of Hindus, illegal, and punishable by the criminal courts, passed by the governor-general in council on 4 December 1829, corresponding with the 20th Aughun 1236 Bengal era; the 23rd Aughun 1237 Fasli; the 21st Aughun 1237 Vilayati; the 8th Aughun 1886 Samavat; and the 6th Jamadi-us-Sani 1245 ...
The word sati, therefore, originally referred to the woman, rather than the rite. Variants are: Sativrata, an uncommon and seldom used term, [11] denotes the woman who makes a vow , to protect her husband while he is alive and then die with her husband. Satimata denotes a venerated widow who committed sati. [12]
Sati's body part fell all over the Indian subcontinent. The places where the body parts fell have become centres of worship of the Goddess in different manifestations. There are 51 such holy temples which are called Shakti Piths. In West Bengal, there are many such piths such as the Kalighat. [14] [15]
The ban was challenged by a petition signed by "several thousand persons, being zamindars, principal and other Hindoo inhabitants of Bengal, Bihar, Orissa etc." [48] and the matter went to the Privy Council in London. Along with British supporters, Ram Mohan Roy presented counter-petitions to parliament in support of ending sati.
It was actually the main vehicle of Ram Mohan Roy's campaign against Sati. Although Ram Mohan Roy was the owner, Sambad Kaumudi was published in the name of Bhabani Charan Bandyopadhyay. The latter soon found Ram Mohan's ideas too radical and parted company to start a rival newspaper called Samachar Chandrika , which became an organ of orthodox ...
The Dharma Sabha filed an appeal in the Privy Council against the ban on Sati by Lord William Bentinck as, according to them, it went against the assurance given by George III of non-interference in Hindu religious affairs; however, their appeal was rejected and the ban on Sati was upheld in 1832.
The movement questioned the existing customs and rituals in Indian society – most notably, the caste system, and the practice of sati, idolatry – as well as the role of religion and colonial governance. In turn, the Bengal Renaissance advocated for societal reform – the kind that adhered to secularist, humanist and modernist ideals. [9]
In the prospectus for the Sambad Kaumudi, published in English and Bengali in November 1821, Ram Mohan appealed to his countrymen to lend him "the support and patronage of all who feel themselves interested in the moral and intellectual improvement of our countrymen".