her husband's death. Michael Witzel states there is no evidence of Sati practice in ancient Indian literature during the Vedic period. David Brick, in his 2010 review of ancient Indian literature, states The earliest scholarly discussion of Sati, whether it is right or wrong, is found in the Sanskrit literature dated to 10th- to 12th-century. The earliest known commentary on Sati by Medhātithi of Kashmir argues that Sati is a form of suicide, which is prohibited by the Vedic tradition. Vijñāneśvara, of the 12th-century Chalukya court, and the 13th-century Madhvacharya, argue that sati should not to be considered suicide, which was otherwise variously banned or discouraged in the scriptures. They offer a combination of reasons, both in favor and against sati. However, according to the textbook, "Religions in the Modern World", after the death of Roop Kanwar on her husband's funeral pyre in 1987, thousands saw this as cruel murder. Committing sati was then made a crime, with consequences worse than murder. Another historical practice observed among women in Hinduism, was the Rajput practice of Jauhar, particularly in Rajasthan and Madhya Pradesh, where they collectively committed suicide during war. They preferred death rather than being captured alive and dishonored by victorious Muslim soldiers in a war. According to Bose, jauhar practice grew in the 14th and 15th century with Hindu-Muslim wars of northwest India, where the Hindu women preferred death than the slavery or rape they faced if captured. Sati-style jauhar custom among Hindu women was observed only during Hindu-Muslim wars in medieval India, but not during internecine Hindu-Hindu wars among the Rajputs. The Sati practice is considered to have originated within the warrior aristocracy in the Hindu society, gradually gaining in popularity from the 10th century AD and spreading to other groups from the 12th through 18th century AD. The earliest Islamic invasions of South Asia have been recorded from early 8th century CE, such as the raids of Muhammad bin Qasim, and major wars of Islamic expansion after the 10th century. This chronology has led to the theory that the increase in sati practice in India may be related to the centuries of Islamic invasion and its expansion in South Asia. Daniel Grey states that the understanding of origins and spread of sati were distorted in the colonial era because of a concerted effort to push "problem Hindu" theories in the 19th and early 20th centuries. Education The