sati

[Mahendra Kumar Mishra]

Recently  one of my book Oral Epics of Kalahandi  is released  in which I
have discussed on three oral epics of  Banjara tribes of India. They are
originally  found in Maharatsra and rajasthan, but they are also found in
Orissa, eastern part of india. I have collected three epics on Sati. Each of
them  are a story with the  golry of  sati.One is RajaIsalu, Another two
are  Ramji Huna Sati. Third one is the epic of Hiro Diwani who finally
became a sati  but with the grace of God  got back their life. It is really
interesting  how in the collective memory of Indian people Sati is still a
myth  and collected to a ritual where  a human sati becomes a goddess.people
build  temple after her.

Mahendra MIshra
On Fri, Oct 24, 2008 at 6:40 AM, Ulrich T. Kragh <utkragh at hum.ku.dk> wrote:

> You might also try to consult this article and book by Julia Leslie:
>
>
> 'Suttee or sati: victim or victor.' Bulletin of the Centre for the Study of
> World Religions, Harvard University 14.2, 1987-8, pp. 5-23. Leslie (ed.),
> Roles and Rituals, pp. 175-91 (revised version). David Arnold and Peter Robb
> (eds), Institutions and Ideologies: a SOAS South Asian reader, London:
> Curzon (Collected Papers on South Asia series), 1993, pp. 45-63.
>
> Roles and Rituals for Hindu Women (ed.). London: Pinter, 1991. USA:
> Fairleigh Dickinson University Press, 1991. Delhi: Motilal Banarsidass,
> 1992.
>
> Sincerely, Tim
>
> Dr. Ulrich Timme Kragh
> Assistant Professor
> Geumgang Center for Buddhist Studies
> Geumgang University, Dae-myeong Ri, Sang-wol Myeon
> Nonsan-si, Chungnam 320-931, Republic of Korea
> Tel. +82-41-731 3618
>
>
> ________________________________
>
> From: Indology on behalf of Tracy Coleman
> Sent: Fri 10/24/2008 4:08 AM
> To: INDOLOGY at liverpool.ac.uk
> 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
>



-- 
Dr Mahendra Kumar Mishra
State  Tribal Education Coordinator,
Orissa Primary Education Programme Authority,
Unit- V Bhubaneswar 751001,India

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