THE SPECTER OF SATI

In 1987, an 18-year-old woman in Rajasthan was burned alive on her husband's pyre as thousands watched in reverence.

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More than 150 years after its official abolition, why does the specter of Sati still haunt India's collective conscience?

In February 2025, an unexpected controversy erupted on X (formerly Twitter) when Ola CEO Bhavish Aggarwal praised a podcast titled "Sati - Fact or Fiction?" by author Amish Tripathi. Aggarwal, known for his strong opinions, compared the scarcity of evidence on sati to the widespread historical documentation of witch burnings in medieval Europe. His comment triggered comedian Kunal Kamra, who responded with a sharp retort: "Raja Ram Mohan Roy fought against the practice of Sati; it was abolished in 1829. The last documented case of Sati in India was as recent as 1987. Please focus on your automobiles being immobile."

Tripathi, celebrated for his mythological retellings, entered the fray, urging Kamra to read the 1829 Sati Abolishment Act, which, he argued, explicitly stated that sati was "not enjoined" by Hindu scriptures and was nearly nonexistent at the time. The debate quickly spiraled, with supporters and detractors dissecting history, religious interpretations, and colonial narratives. The controversy underscored an uncomfortable truth: even in the digital age, the embers of sati still burn in India’s collective consciousness.

THE MYTH AND THE REALITY

The word sati derives from Sanskrit, meaning "a virtuous woman." The roots of the practice can be traced to Hindu mythology, particularly the tale of Goddess Sati, who immolated herself in protest against her father’s humiliation of Lord Shiva. However, in this narrative, Sati’s act was one of defiance and divine retribution—not widow immolation.