This document summarizes a student's presentation on the journey of satipartha (the practice of sati) and its reflection in the work "Fakeer of Jungheera" by Henry Louis Vivian Derozio. It traces the origins of sati in Hindu mythology involving Sati, Shiva, and Sati's father. It discusses how sati became codified into Hindu rituals and was most rigorously practiced by Kshatriyas and Brahmins. The document outlines the historical records of sati occurring between 320-550 CE in India and increasing until being opposed by Christian missionaries and Hindu reformers in the late 18th/early 19th century. It analyzes how Deroz

1. SAMIYA .Y. KAGDI
ROLL NO – 32
SEMESTER – 1(1ST YEAR)
PAPER NO – 4 (INDIAN WRITING IN
ENGLISH)
TOPIC OF PRESENTATION – THE
JOURNEY OF SATIPARTHA, AND ITS
REFLECTION IN (FAKEER OF
JUNGHEERA-HERNY LOUIS VIVIAN
DEROZIO)
SUBMISSION – DEPARTMENT OF ENGLISH

2. CONNECTION IN MYTH
(A VOLUNTARY ACT)
• Three mythological characters : sati, lord shiva and sati’s father.
• Conflict : sati(wife of lord shiva) vs. her father’s hatred and irreverance
towards shiva.
• As a result, gave birth to rebellious sati (She voluntarily gave up her
life)
• Belief in reccurence of birth.
• Her new incarnation as “parvati”.
• A point to notice : when sati gave up her life, she wasn’t widow.

3. HOW “SATIPARTHA” MOULDED INTO HINDU
ANCIENT CUSTOMS.
First worked as an
inspiration from myth.
Given an esemplastic effect
to believe in such rituals.
As a result practiced by
Indian people.
• Voluntary to force
Factors :
 Dependant women
 no role in society
exceptional from surviving
children
Forced to immolate herself
in her husband’s pyre.

4. HISTORICAL RECORDS OF COMMITTING
‘SATIPRATHA’
Appeared between {(320-550 CE) during the rule of Gupta
empire}
First recorded in Nepal {(464 CE)}.
Later on in ‘Madhya Pradesh’ in (510 CE).

5. TO BE CONTINUED..
Practice then spread to ‘Rajasthan’, where most number of
sati cases happened over the centuries.
• Rigorously practice by “kshatriya”.
• Brahmins (consider themselves to be by birth pious)

6. TO BE CONTINUED…
• Number of incidents of sati doubled mainly from 378-839 to 1815-1818.
• The practice was opposed by Christian evangelist called “Carey” and
hindu reformer such as “raja ram Mohan Roy”.
• Still we had some cases of “sati pratha” in late 20th century.
As a result we have “sati prevention act(1987)”.

7. WORKS AND FILMS ON SATI PRATHA
We have “Malik Muhammed Jaysi’s(padmavat)” in 1540.
‘fakeer of jungheera’ – “Henry Louis Vivian Derozio” (1828)
Before “Macaulay’s (minute) in 1835”.
Finally we have ‘padmavat‘- “sanjay leela bhansali”.

8. CONCERNING ‘FAKEER OF JUNGHEERA'
Where “Derozio“ has put forward the concept of ‘sati pratha’.
Nuleeni going to immolate herself in the funeral pyre, a group of chorus and a group
of “Brahmins” surrounding her, encouraging her to fling into the burning hell.
Fortunately “fakeer“ the protagonist of the “poem“ comes to her rescue and she is
eloped with him.

9. PADMAVAT
We have seen in this movie how after “Ratan singh’s” death, to rescue
herself “padmini“ is flinging herself into the burning hell. Which is
known as “Jauhar”.

10. CONCLUSION
We have seen many historical facts of how a history is establishing its
roots, but gradually as it comes to people’s realization, it can also be
rooted away as executed by our “Raja Ram Mohan Roy”.

11. WORKS CITATIONS:
PULUGURTHA, N. (N.D.). THE LITERARY ENCYCLOPEDIA.
HENRY DEROZIO .
ETYMOLOGY AND USAGE OF SATI. JAYASI, MALIK
MUHAMMED.

12. THANKYOU