sati

[Mahendra Kumar Mishra]

Reas Shiva PUrana where  Daksha - father of Parvati plunged intto the sacred
jajna fire after listening the insult of her husband Shiva. This is also
sati.
 Another  stanza in  Vedic strotra is that  while a wife isjumping to the
funeral pyre afterher husband's death , her husbands brother is telling her
not todo so.
There  itis called  sahagamini- those who go in the same path with their
husband. Sat-jumpinginto the fire to save chestity  was called jaharvrata in
Rajasthan, when Allahuddin Khilji wanted to see Padmini-thequeen of Chitor,
many Kshatriya women pluinged in to the fire maintain their chestity.
Sati  is also need to befound from the icons of archeology.Manyplaces of
Indian archeology contains sati stones, sati ponds,Basil( tulasi) tree
represent the sati- so the tree iscalled sati tulasi( Mythof Vrindavati
goddess and Jalandhar  demon).Sati system is connected with  the Indian
tradition insuch a way that ,justfifteen days agoI found  somewhere in India
 an eighty  years old woman wanted to be satiwith her deceased husband.
Cliford Geartz,in his book local knowledge has discussed how sati systemw as
in  Bali.
It is good to study Indian written tradition, but it has also a folk
tradition, that need to be studied.

 thanks
mahendra mishra



On Sat, Oct 25, 2008 at 12:13 AM, Olivia Cattedra
<olivia2002 at ciudad.com.ar>wrote:

> Dear prof. Coleman
>
> And besides the myth refered by prof. Fleming, I think it might be
> interesting cf. Ananda Coomaraswamy's (The dance of shiva, NY ed. 1953/56)
> interpretation about satî. He leads the symbol to  sat; and  carries the
> symbolism of the wife who is so perfect and loving that  in her love for her
> husband, acompanies him beyond death; in honor of truth and reality, so she
> is called the one who is real (sat) therefore, satî.
>
>
>
>
> ----- Original Message ----- From: "Tracy Coleman" <
> tcoleman at COLORADOCOLLEGE.EDU>
> To: <INDOLOGY at liverpool.ac.uk>
> Sent: Thursday, October 23, 2008 9:08 PM
> Subject: sati
>
>
>
> Indologists,
>
>    I'm curious to know when the Sanskrit term satI began to connote
> specifically the wife who enters her husband's funeral pyre.  In studies I
> have glanced at recently, scholars employ the term satI in discussing the
> controversial phenomenon of "wife-burning," but when I turn directly to
> the Mahabharata and some puranas, for example, I don't see the actual term
> satI used in this way.  That is, the instances I have reviewed in these
> texts say (in various ways) that the wife "entered the fire," but the
> actual term satI doesn't appear in these contexts.
>
>    In the MBh, for example, when Vasudeva renounces his life in grief
> for his sons, his wives join him on the pyre and go to their husband's
> world, just as some of Krishna's wives enter the fire, and some enter the
> forest.  But none are called satI in these specific contexts.  Likewise in
> the Bhagavata Purana, when Krishna's and Balarama's wives enter the fire
> after their husbands' deaths, they simply embrace their corpses and enter
> the fire, without being called satI, though in the BhP, for example,
> Rukmini is elsewhere called satI -- the good woman exclusively devoted to
> her husband etc.
>
>    Has anyone written a semantic history of the Sanskrit term satI?  If
> not, can you point me to specific examples in the epics and puranas when
> the term is used in this way?  I certainly haven't reviewed every
> appearance of the term, but the question has begun to puzzle me.
>
> Thanks for any help.
>
> Tracy Coleman
> Associate Professor
> Colorado College
>
>
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-- 
Dr Mahendra Kumar Mishra
State  Tribal Education Coordinator,
Orissa Primary Education Programme Authority,
Unit- V Bhubaneswar 751001,India

Residential Address:
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