During my several years’ travelling in Tharparkar district for research of my book on Sati worship in Tharparkar, I visited many Sati and Jhujhar (headless hero) shrines. In almost every taluka of Tharparkar, there is a shrine to a Sati.
One such sati shrine is of Kasuma, which is located 8 km northeast of Vejhiar in Mithi taluka. Kasmua is the kulstai (family sati or tutelary sati) of the Dohat Rathores of Vejhiar, Mitherio Dohat and Rareyaro villages. In fact, the Dohat Rathores of Vejhiar also venerate Lakho and Kalji.
Kasuma was a Varan Rajput and was the wife of Kalji Dohat Rathore. The hero-stone of Kalji Dohat Rathore was located 1 km north of Vejhiar village on a dune. There were three hero-stones of the Dohat Rathores which were stolen a decade ago. These hero-stones belonged to Lakho, Kalji and an unidentified dignitary of Dohat Rathore. Lakho was killed by a person named Pado, who stole a horse of Lakho. When the news of the stealing of his horses reached Lakho, he chased Pado and stopped him. Both fought a duel in which Lakho was killed. Pado was an inhabitant of Umarkot. Later on, the brother of Lakho, Kalji, the husband of Kasmua Sati, who was settled at Kalsar near Chachro, took revenge for his brother and killed Pado with the help of Satidan Lanka Dohat, who was a resident of Phangario village in Mithi taluka. Lakho was killed 5 km north of Vejhiar: the place is locally called Lakho Maro Jo Marh (the place where Lakho fell).
Image of Kasuma with her son Harnath on the Sati stone
Apart from Lakho and Kalji, Dohat Rathores of Vejhiar village also venerate Kasuma Sati, who immolated herself on the death of her son Harnath and became Satimata (Sati Mother) in the eighteenth century. Harnath died in a battle fighting against enemies. It was custom among Rajputs that after the death of their husbands, women were supposed to get immolated with their husbands on the funeral pyre. Trial by fire was an act of truth (Sat). The woman proved her satitva (sati-hood) by showing no physical pain at the time of the ordeal. According to Hindu belief; the sat protects the sati like an unguent, coating or armour. Death on the pyre is compared to fire-bath agnisnan (fire-bath).
When Harnath died in battle, his wife, who belonged to the Kelan lineage of Sodha Rajputs, refused to become Sati. Her refusal to immolate with her husband was seen as having “brought a bad name” to her and her caste Kelan Sodha Rajputs. In Rajput traditions and customs, it was a bad omen not to become sati. Instead, the mother of Harnath, Kasuma, decided to cremate herself with her son and became Satimata.
Memorial stone of Rawoji Akho Sodho and Phool Bai at Old Mondaro, Nagarparkar
Two daughters of Kasuma namely Chand Bai and Phool Bai also became satis. Chand Bai was married to Sobha Singh Nara Sodha. She became sati after her husband died while fighting against cattle-rustlers. Chand Bai took her deceased husband in her lap and immolated herself. The descendants of Sobha Singh Naro Sodho reside in the Pabuhar village in Mithi taluka. As for Phool Bai, her memorial stone is located in the old Mondaro village in Nagarparkar.
There are three memorial stones at old Mondaro. One of the hero-stones commemorates the heroic death of Rawoji Akho Sodho. It features two carvings, of a hero and a sati. The sati is represented by carving an arm. The hero is shown riding a horse holding a spear in his left hand and a bow in the right. Before the figure of the horse rider is a depiction of the hand and arm of a sati. The arm is shown loaded with bangles. According to local people, this memorial stone was erected in memory of Rawoji Akho Sodho and Phool Bai. Rawoji died protecting a family of Lohanas from Rana Kanji, who was then ruler of Nagarparkar. When Rawoji became jhujhar, her wife Phool Bai immolated herself on the funeral pyre of her husband.
When Harnath died in battle, his wife, who belonged to the Kelan lineage of Sodha Rajputs, refused to become Sati
There were eight satis in the family of Dohat Rathore Rajputs which I have discussed in detail in my forthcoming book Sati Worship in Tharparkar. These include Kasuma Sati, Chand Bai Sati, Phool Bai Sati, Ladan Sati and Mirkaur Sati among others.
However, Kasuma is more venerated in Chachro Islamkot, Mithi and Umarkot. Dohat Rathores have constructed a structure over this memorial stone. A memorial stone, locally known as ‘Sati-ji-Lorti,’ contains the image of both Kasuma and her son. A popular motif that one can find in many memorial stones located in different parts of Tharparkar is that of a woman holding her deceased son or husband either in her arms or lap.
Apart from that, there are many themes or motifs sculpted on the memorial stones. On some memorial stones, a Sati’s raised hand is also carved. On still others, Satis are shown in ‘namaskara’ pose (holding the palms of both hands together). But, the motif on Kasuma’s shows her holding her son in the lap. Atop of her memorial stone is carved a linga, the phallic emblem associated with Shiva. It also indicated that the deceased was the devotee of Shiva.
Hari Singh Dohat Rathore, a devotee at the Kasuma Sati shrine
People believe that the women from the family of Kasuma and Phool Bai Satis are endowed with healing powers
Kasuma is greatly venerated by other Hindu castes as well. People come from far-flung areas of Tharparkar to pay homage to Kasuma. Dohat Rathore Rajputs visit the shrine of Kasuma on various occasions to seek blessings, especially when a marriage takes place in the family, when a child is born, when a child is given a name or when the baby’s hair is cut or ears pierced. Many people belonging to lower castes also frequently visit the shrine hoping that the Kasuma would solve their everyday problems. A biannual Mela (religious fair) is held at the shrine of Kasuma.
People believe that the women from the family of Kasuma and Phool Bai Satis are endowed with healing powers. And so, people who have burn injures always go to the women from the family of both satis in certain villages, who, through the custom of ‘thootko’ (spitting) heal the burns. These women simply spit on the burns of the patients and, as per their beliefs, the burns are healed quickly thereafter.
The Writer is an anthropologist. He can be contacted at zulfi04@hotmail.com
