RAJA RAM ON PRACTICE OF "SATI"

Perhaps the greatest social reform with which Roy's name will be permanently associated is the abolition of the cruel practice of sati. Roy used all the means at his disposal to stop this inhuman practice, which forced the helpless widow to burn herself alive on the funeral pyre of her husband. 

In 1818, Roy wrote his first essay on sati in which he argued that the woman had an existence independent of her husband and hence, she had no reason to end her life on the demise of her husband. The society had no right over her life. Right to life of both men and women was equally important. That the practice of sati was centuries old could be no argument to make it just. All that comes through centuries need not always be right. All customs need to be adjusted to the changing circumstances, if 

they are to survive. According to Roy, Sati was nothing short of murder and was therefore a punishable offence under the law. 

Roy fought against the practice of sati on three fronts: The first and the most important was that of public opinion. Roy through writings, speeches, agitation and discussions prepared the minds of the people in favour of the abolition of sati and explained how the practice had no support in any of the religious texts and hence governmental action in the matter could not be an interference in religious affairs. Secondly, he tried to convince the rulers that it was their rebponsibility as civilized  rulers to put an end to the cruel custom. The third ftont was the inquiry into the i causes that led a Hindu widow to commit Sati and to make arrangements to  eliminate those causes. Roy found that ignorance of the women about their legitimate rights, their illiteracy, customary denial of the property rights to the widow and the consequent helplessness, dependence, misery and humiliation were some of the causes behind this practice. Roy pleaded strongly for the restoration of  property rights of the women as well as for facilities for women's education