Like Bhattacharya, Meena Kelkar, author of "Subordination of Woman: a New Perspective", feels that Ahalya was made venerable due to her acceptance of gender norms; she ungrudgingly accepted the curse while acknowledging her need for punishment. However, Kelkar adds that another reason for making Ahalya immortal in scripture could be that her punishment acts as a warning and deterrent to women. Patriarchal society always condemns Ahalya as a fallen woman. In Bhavabhuti's 8th-century play "Mahaviracharita", which alludes to Ahalya's redemption in a verbal spat with Parashurama, Satananda is mocked as the son of Ahalya, the adulteress. Jaya Srinivasan, in her discourses on tales from the Hindu epics, says that though Ahalya's action was "unpardonable", she was redeemed by the divine touch of dust from Rama's feet. Jaya adds that Ahalya's actions and the resultant curse are a warning that such immoral behaviour leads to doom, although sincere penitence and complete surrender to God can erase the gravest sins. In Hindu Tamil weddings in India and Sri Lanka, Ahalya appears as a symbolic black grinding stone, which the bride touches with her foot while promising not to be like Ahalya. The bride is also shown the star associated with the chaste Arundhati, who is cast as her ideal. The well-known treatise on sexual behaviour, the "Kama Sutra" (301–600), also mentions Ahalya and Indra while discussing how lust destroys men. However, it also urges men to seduce women by telling the romantic tales of Ahalya. The sixth-century Tamil epic "Manimekalai"