One of these, not being master of him, is carried to an altogether different world acquired as a fruit of his Karman. This other person is merely conjoined with the sin of one who commits suicide. If the person survives, he or she can do much good to the deceased and to him self or herself by offering water etc. (to the spirit); but, if the person dies, he or she can do good to neither". 62

The above is one of the most interesting passages in Sanskrit literature: it supplies us with contemporary evidence on the subject under discussion. It throws a flood of light upon the period when it was written. The first and foremost point that strikes us on reading it is that it was not merely the self-annihilation of the widow but a general annihilation of persons or things related to the dead person, known as Anumarana.

It was this custom that was prevalent when Bana wrote. It was not merely the case of a woman following her dead husband as Sati, but that on the demise of a father, brother, friend, his sorts or daughters, his brothers or sisters, and his or her friends, immolated themselves. Such a thing is unheard-of, and no instance of it is known from any kind of Indian literature, secular or sacred, prior to the time of Bana.

Instances of this general Anumarana are by no means lacking in inscriptions and chronicles of a later period. But it can be asserted, without any fear of contradiction, that such a custom was unknown to India before Bana flourished. The second point that has to be recorded is that Bana passes the same verdict on this Anumarana as has been passed by Medhatithi, viz. that it is an act of suicide.