Tara (தாரை) - திருத்த வரலாறு

11:45, 16 ஏப்ரல் 2010 இல் Dev

2010-04-16T11:45:56Z

07:16, 14 ஏப்ரல் 2010 இல் Dev

2010-04-14T07:16:48Z

07:14, 14 ஏப்ரல் 2010 இல் Dev

2010-04-14T07:14:49Z

07:13, 14 ஏப்ரல் 2010 இல் Dev

2010-04-14T07:13:43Z

07:12, 14 ஏப்ரல் 2010 இல் Dev

2010-04-14T07:12:19Z

07:09, 14 ஏப்ரல் 2010 இல் Dev

2010-04-14T07:09:43Z

18:24, 13 ஏப்ரல் 2010 இல் Dev

2010-04-13T18:24:13Z

17:31, 13 ஏப்ரல் 2010 இல் Dev

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17:30, 13 ஏப்ரல் 2010 இல் Dev

2010-04-13T17:30:28Z

09:03, 8 பெப்ரவரி 2010 இல் Hariki

2010-02-08T09:03:57Z

மாற்றங்களைக் காட்டு

@@ வரிசை 1: / வரிசை 1: @@
 = --[[பயனர்:Dev|Dev]] 18:24, 13 ஏப்ரல் 2010 (UTC)Tara, the embodiment of wisdom  =
-Tara is a very minor character appearing in a few scenes in the Kishkindha Kanda alone. Though a monkey by birth, she is one among the five celebrated women of the yore, and is equated with Sita, Ahalya, Mandodhari and Draupathi. Though she appears only in a few scenes, she creates an impact in the minds of the readers. The reader is impressed by her intelligence, logic and reasoning skills even in the very first scene that she appears. When she argues with Vali, stopping him from venturing on his fight with Sugriva, she is seen presenting her case with patience and developing it in logical steps, substantiating her conclusion that Rama has become the ally of Sugriva, with evidence that she collected privately.
+Tara is a very minor character appearing in a few scenes in the Kishkindha Kanda alone. Though a monkey by birth, she is one among the five celebrated women of the yore, and is equated with Sita, Ahalya, Mandodhari and Draupadi. Though she appears only in a few scenes, she creates an impact in the minds of the readers. The reader is impressed by her intelligence, logic and reasoning skills even in the very first scene that she appears. When she argues with Vali, stopping him from venturing on his fight with Sugriva, she is seen presenting her case with patience and developing it in logical steps, substantiating her conclusion that Rama has become the ally of Sugriva, with evidence that she collected privately.
 That is a quality of a queen, which is not seen in many others. Partaking in administrative activities. In Mahabharata we see Kunti participating in the administration and giving her advice on crucial questions. The ISKCON has compiled her teachings and brought out in a book form.
@@ வரிசை 13: / வரிசை 13: @@
 She has not only collected information on the valour of this person; but also on his personal qualities. And finally she tells Vali, “Indeed your conflict with the Prince of Kosala, whose might is equal to Indra’s, is not desirable.” But Vali was not in a mood to listen. He had his own reasons, beliefs and trusts. As Valmiki himself observes, “That advice, however, did not find favour with him at that moment, which spelt destruction to him, seized as he was by Death.” (Ibid, Sloka 31)
 Vali himself acknowledges her shrewdness and diligence.
 = The mounting pressure  =

@@ வரிசை 141: / வரிசை 141: @@
 Though Valmiki Ramayana doesn’t speak about Vanara customs, the fact that it suggestively refers to the intimate moments between Sugriva and Tara and the fact that Lakshmana mentions ‘your husband’ referring to Sugriva when speaking to Tara, shows for certain that it was the accepted practice for a Vanara to marry his brother’s wife after the death of the brother. In fact, if we see the Sloka by which Rama found fault with Vali for coveting Ruma, the wife of Sugriva, there is a clue.
-“You cohabit through lust with Ruma, the wedded wife of the high-souled Sugriva, who is your (virtual) daughter-in-law, even while Sugriva is alive; you have (thus) perpetrated a sinful deed.” (Valmiki Ramayana, Kishkindha Kanda, Canto 18, Sloka 19)
+“You cohabit through lust with Ruma, the wedded wife of the high-souled Sugriva, who is your (virtual) daughter-in-law, even while Sugriva is alive; you have (thus) perpetrated a sinful deed.”
 Even while Sugriva is alive. There lies the point. ‘This could be acceptable, if Sugriva was dead when you coveted Ruma. But doing so even when he is alive, is not right even by Vanara standards.’ The fact that Tara was wedded to Sugriva after the death of Vali was therefore an established practice, which had the sanction of Rama and Lakshmana themselves.

@@ வரிசை 105: / வரிசை 105: @@
 “If you, an exalted soul that you are, are keen that the sin of killing a woman should not fall on your head, (pray) kill me taking me to be the (other) self of Vali, in which case the sin of killing a woman will not descend on you, O prince! The title to perform sacrifice etc. enjoined in the scriptures being enjoyed in particular by a man in conjunction with his wedded wife (only) and also according to various Vedic texts a wife is identical with her husband.”
-&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Valmiki Ramayana, Kishkindha Kanda, Canto XXIV, Sloka 36, 37 [part])
+&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Valmiki Ramayana, Kishkindha Kanda, Canto XXIV, Sloka 36, 37 [part])
 ‘Kill me because I am nothing other than another part of Vali. And if you do so, the fact that I am a woman would not stop you or blemish you. The point is, she says she is part of Vali and deserves to be killed. We know how this very same argument would have been used if it was somebody else in the place of Tara. ‘I was part of the ruler and therefore I am the natural heir.’

@@ வரிசை 83: / வரிசை 83: @@
 “Angada, the foremost of heroes, may no longer survive (the death of his father) while his mother can survive (only) to take care of her son. But without her son she will never survive miserable as she is through agony (caused by her husbands death); this is my positive belief. I shall accordingly enter a blazing fire. Remaining at your beck and call, these foremost heroes among monkeys will search for Sita.
-“Even when I have passed away, O prince, this object of yours will undoubtedly be accomplished in its entirety. (Therefore) O Rama, grant leave (to die) to me, the destroyer of my race, (and therefore) an offender and (as such) not to fit to survive.” (Ibid, Sloka 21-23)”
+“Even when I have passed away, O prince, this object of yours will undoubtedly be accomplished in its entirety. (Therefore) O Rama, grant leave (to die) to me, the destroyer of my race, (and therefore) an offender and (as such) not to fit to survive.”
 I am not fit to live because I have brought about a tremendous destruction of my entire race. I will atone for it by entering the fire. Let me die. Angada will help you to find Sita".
 What kind of a fix for Rama! How the situation turns! And, once again for a third time, Angada’s name is proposed for being installed as the king of Kishkindha, this time by Sugriva himself.
 = The natural heir  =

@@ வரிசை 101: / வரிசை 101: @@
 She turned to Rama and said, ‘You are aware of the sorrow and suffering that one undergoes when the spouse is lost. You have lost your spouse for a while and I am bereaved. You can understand my feelings. Please kill me with the same arrow that you used for killing my husband.’ And if Rama hesitated to do so because she was a woman? She continues.
-“If you, an exalted soul that you are, are keen that the sin of killing a woman should not fall on your head, (pray) kill me taking me to be the (other) self of Vali, in which case the sin of killing a woman will not descend on you, O prince! The title to perform sacrifice etc. enjoined in the scriptures being enjoyed in particular by a man in conjunction with his wedded wife (only) and also according to various Vedic texts a wife is identical with her husband.” (Valmiki Ramayana, Kishkindha Kanda, Canto XXIV, Sloka 36, 37 [part])
+“If you, an exalted soul that you are, are keen that the sin of killing a woman should not fall on your head, (pray) kill me taking me to be the (other) self of Vali, in which case the sin of killing a woman will not descend on you, O prince! The title to perform sacrifice etc. enjoined in the scriptures being enjoyed in particular by a man in conjunction with his wedded wife (only) and also according to various Vedic texts a wife is identical with her husband.”
 ‘Kill me because I am nothing other than another part of Vali. And if you do so, the fact that I am a woman would not stop you or blemish you. The point is, she says she is part of Vali and deserves to be killed. We know how this very same argument would have been used if it was somebody else in the place of Tara. ‘I was part of the ruler and therefore I am the natural heir.’
 Tara was above all this.
 = A minister and a reliable source of information  =

@@ வரிசை 143: / வரிசை 143: @@
 There is another important difference in what Kamban depicted. He portrayed Tara as leading the life of a sage, after the death of Vali. His description of Tara when she goes to meet Lakshmana is diagonally opposite of what Valmiki said.
-‘ மங்கல அணியை நீக்கி&nbsp; ’ She had removed her mangala sutra (thaali); ‘ &nbsp;மணி அணி துறந்து ’ was not wearing any jewels; ‘&nbsp;வாசக் கொங்கு அலர் கோதை மாற்றி ’ did not wear garlands (or strings of flowers); ‘ &nbsp;குங்குமம் சாந்தம் கொட்டாப் பொங்கு வெம் முலைகள் ’ she was not wearing the tilak (on her forehead) and her breasts that were not smeared with the paste of sandal ‘poogak kazuhthodu marayap pOrthu’ were fully covered by her upper raiment, that went around her neck. And Lakshmana wept on seeing her because she reminded him of his mothers three. ‘thaarkulam alangal maarban thaayarai ninaindhu naindhaan.’ Tears welled up the eyes of Lakshmana who was adorned with garlands, because he was reminded of his mothers.
+‘ மங்கல அணியை நீக்கி&nbsp; ’ She had removed her mangala sutra (thaali); ‘ &nbsp;மணி அணி துறந்து ’ was not wearing any jewels; ‘&nbsp;வாசக் கொங்கு அலர் கோதை மாற்றி ’ did not wear garlands (or strings of flowers); ‘ &nbsp;குங்குமம் சாந்தம் கொட்டாப் பொங்கு வெம் முலைகள் ’ she was not wearing the tilak (on her forehead) and her breasts that were not smeared with the paste of sandal ‘ &nbsp;பூகக் கழுத்தோடு மறையப் போர்த்து ’ were fully covered by her upper raiment, that went around her neck. And Lakshmana wept on seeing her because she reminded him of his mothers three. ‘ &nbsp;தார் குலாம் அலங்கல் மார்பன் தாயரை நினைந்து நைந்தான் ’ Tears welled up the eyes of Lakshmana who was adorned with garlands, because he was reminded of his mothers.
 We see what effect the passage of time – from the time of Valmiki to that of Kamban – could have on concepts. What was considered right and proper at one time undergoes lots of change and the way relationships were looked at takes quite another shape. That shows us the way of evolution of ways of life. This is not to say one version is better than the other, though. Kamban could not tolerate what he considered even the slightest of scruple even among monkeys. It is the demand of the times that brought about this change.
 = Tara after the death of Vali -2  =

@@ வரிசை 1: / வரிசை 1: @@
-= Tara, the embodiment of wisdom  =
+= --[[பயனர்:Dev|Dev]] 18:24, 13 ஏப்ரல் 2010 (UTC)Tara, the embodiment of wisdom  =
 Tara is a very minor character appearing in a few scenes in the Kishkindha Kanda alone. Though a monkey by birth, she is one among the five celebrated women of the yore, and is equated with Sita, Ahalya, Mandodhari and Draupathi. Though she appears only in a few scenes, she creates an impact in the minds of the readers. The reader is impressed by her intelligence, logic and reasoning skills even in the very first scene that she appears. When she argues with Vali, stopping him from venturing on his fight with Sugriva, she is seen presenting her case with patience and developing it in logical steps, substantiating her conclusion that Rama has become the ally of Sugriva, with evidence that she collected privately.
@@ வரிசை 22: / வரிசை 22: @@
 As soon as Vali fell on the ground, wounded by the arrow of Sri Rama, a small herd of monkeys who followed Angada like his bodyguard ran helter-skelter, frightened by what has happened. They then rushed to Tara, with the message. They had a quick plan drafted just on the spot, even while they were running for their lives. Let’s listen to what they have to say.
+<blockquote>
 ”Go back, O mother of a surviving son, and protect your son, Angada. Having struck down Vali, Death in the disguise of Rama is bearing him away (to his abode). Destroying with his arrows resembling the lightning the trees as well as the huge rocks hurled by Vali, Sri Rama has struck him down as Indra would strike down a mountain with lightning. This tiger among monkeys, whose splendour equalled to the splendour of Indra, having been killed, the whole of this army of monkeys has taken to flight as though overpowered (by Rama). Let the city (of Kishkindha) be guarded by gallant soldiers and let Angada be installed on the throne. (All) the monkeys will serve Vali’s son when he assumes office.” (Ibid, Canto 19, Sloka 11-14)
+</blockquote>
 Since Vali has been killed, you go back to your safety and install Angada as the king immediately. We will serve Angada, as our king. That is a situation, which very normally happens when any king expires or is killed in action. The elders and other warriors rush to the queen or whoever is supposed to be the next in command and rush the events to see that the successor is installed in office immediately. The monkey advisors do not stop there.
+<blockquote>
 “Your continuance here (in Kishkindha) however, is not to our liking, O lady with a charming countenance; for (hostile) monkeys (Hanuman and others) will soon take possession of (al l) the citadels (in Kishkindha) this very day. There are monkeys (lit. denizens of the forest) both with and without wives here, from whom there is a very great fear, covetous (of sovereignty) as they are and victims of deception.” (Ibid, Sloka 15, 16)
+</blockquote>
 Not only we are leaderless, for which you need to take very quick action to make Angada the king; but also your modesty is in great danger. There are hostile monkeys who will very soon be taking charge of the city. You are a charming woman and there are monkeys who do not have wives, while some of them do have wives. We are afraid that anything may happen to you. Therefore, you go away from this place this moment.
@@ வரிசை 38: / வரிசை 38: @@
 ‘What is the purpose of thinking of my safety, or securing the kingdom of Kishkindha for Angada now? The roots of my very existence have been shaken. Let me be with my master now. Leave me alone.’
+<blockquote>
 “Now that the highly blessed Vali (a veritable lion among monkeys) is dying, what purpose of mine will be served by my son (Angada) or sovereignty or even by my (own) self? I shall seek the soles of feet of that exalted soul alone, who has been laid low with an arrow discharged by Sri Rama.” (Ibid, Sloka 18-19)
+</blockquote>
 What Tara had was a really excellent opportunity. History is replete with instances of people encashing such opportunities and take advantage of the situation when such support was available. That too, the support here is offered voluntarily, without being asked for. Tara, who showed such diligence and prudence and even went to the extent of advising Vali to install Sugriva as Prince Regent to make the best out of a bad situation, is not prepared to listen to them. One might think she was overpowered by grief and therefore her mind was blunted by the shock of her life, which led her to refuse the offer of support by a section of the Vanara warriors.
@@ வரிசை 58: / வரிசை 58: @@
 What would have happened if Tara accepted the suggestion? Would it not have put Sugriva in a fix? Leave that on one side. What would have been the position of Rama? What would have happened to his promise to Sugriva to make him the king? But her response to Hanuman is just stunning. She says:
+<blockquote>
 “Let there be on one side (full) one hundred of sons like Angada. Clasping to the bosom the limbs of this hero, even though he has been killed, is (however) preferable (to them in my eyes). I have no power over the kingdom of monkeys nor over (the installation of Angada). His uncle, Sugriva is the authority in all matters and proximate to him. This conclusion (of yours) with regard to Angada (viz., that he is to be installed on the throne by me) is not worth maintaining; for the father (and in his absence an uncle) is the friend (helper) of a son and not the mother, O jewel among the monkeys!” (Ibid, Sloka 12-15)
+</blockquote>
 ‘I am satisfied in just touching this corpse of my husband. Even a hundred sons like Angada could not give me this kind of peace that I have now. It is not for me to think of the future of Angada. His future should in all fairness have been taken care of by Vali and in his absence his uncle Sugriva should do so.’
@@ வரிசை 85: / வரிசை 85: @@
 “Even when I have passed away, O prince, this object of yours will undoubtedly be accomplished in its entirety. (Therefore) O Rama, grant leave (to die) to me, the destroyer of my race, (and therefore) an offender and (as such) not to fit to survive.” (Ibid, Sloka 21-23)”
-I am not fit to live because I have brought about a tremendous destruction of my entire race. I will atone for it by entering the fire. Let me die. Angada will help you to find Sita.
+I am not fit to live because I have brought about a tremendous destruction of my entire race. I will atone for it by entering the fire. Let me die. Angada will help you to find Sita".
 What kind of a fix for Rama! How the situation turns! And, once again for a third time, Angada’s name is proposed for being installed as the king of Kishkindha, this time by Sugriva himself.
@@ வரிசை 116: / வரிசை 116: @@
 Lakshmana stood outside the private apartments of Sugriva, for his moral sense stopped him from walking in any further. He was already abashed at the tinkling of anklets and other ornaments heard around him with the movements of Vanara women, shy as he was by nature. Sugriva was not able to see the reason for his anger and was puzzled. He was in fact alarmed at the sound of Lakshmana twanging his bowstring, in warning of his arrival and also to express his preparedness for a battle, if necessary. He immediately turned to Tara for help.
-“Thereupon Sugriva, the foremost of monkeys, calmly gave the following friendly admonition to Tara of pleasing looks, through his mind was puzzled through fear: - ‘What may be the cause, I wonder, for anger, O lady with charming eyebrows, actuated by which this younger (half-) brother of Sri Rama (a scion of Raghu) who is soft-hearted by nature, has arrived as though full of anger? Do you know the occasion for the prince’s anger, O irreproachable lady? Surely Lakshmana (a jewel among men) would not give way to anger without rhyme or reason. If you are aware of anything having been done by us, which is not to his liking, let it be made known without the least delay after divining it by your insight at once.” (Valmiki Ramayana, Kishkindha Kanda, Canto XXXIII, Slokas 31-34)
+&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (Valmiki Ramayana, Kishkindha Kanda, Canto XXXIII, Slokas 31-34)
+</blockquote>
 The fact that Sugriva turns to Tara for information goes to add to her established reputation of having a grip over happenings around. Why should he pick Tara for advice? ‘It was you who forewarned Vali of my alliance with Rama. You had enough intelligence report to advice Vali against a fight with me. I know I can rely upon you for information on this occasion too. Tell me what could be the reason’. Though Sugriva doesn’t express himself this-wise, his seeking the help of Tara shows his judgement that she could be relied upon for information and also advice. And that was what Vali told him, too!
@@ வரிசை 141: / வரிசை 143: @@
 There is another important difference in what Kamban depicted. He portrayed Tara as leading the life of a sage, after the death of Vali. His description of Tara when she goes to meet Lakshmana is diagonally opposite of what Valmiki said.
-‘mangala aNiyai neeki,’ She had removed her mangala sutra (thaali); ‘maNi aNi thurandhu,’ was not wearing any jewels; ‘vaasak kongalar kOdhai maatri’ did not wear garlands (or strings of flowers); ‘kungumam sandham kottaap pongu vem mulaigal’ she was not wearing the tilak (on her forehead) and her breasts that were not smeared with the paste of sandal ‘poogak kazuhthodu marayap pOrthu’ were fully covered by her upper raiment, that went around her neck. And Lakshmana wept on seeing her because she reminded him of his mothers three. ‘thaarkulam alangal maarban thaayarai ninaindhu naindhaan.’ Tears welled up the eyes of Lakshmana who was adorned with garlands, because he was reminded of his mothers.
+‘ மங்கல அணியை நீக்கி&nbsp; ’ She had removed her mangala sutra (thaali); ‘ &nbsp;மணி அணி துறந்து ’ was not wearing any jewels; ‘&nbsp;வாசக் கொங்கு அலர் கோதை மாற்றி ’ did not wear garlands (or strings of flowers); ‘ &nbsp;குங்குமம் சாந்தம் கொட்டாப் பொங்கு வெம் முலைகள் ’ she was not wearing the tilak (on her forehead) and her breasts that were not smeared with the paste of sandal ‘poogak kazuhthodu marayap pOrthu’ were fully covered by her upper raiment, that went around her neck. And Lakshmana wept on seeing her because she reminded him of his mothers three. ‘thaarkulam alangal maarban thaayarai ninaindhu naindhaan.’ Tears welled up the eyes of Lakshmana who was adorned with garlands, because he was reminded of his mothers.
 We see what effect the passage of time – from the time of Valmiki to that of Kamban – could have on concepts. What was considered right and proper at one time undergoes lots of change and the way relationships were looked at takes quite another shape. That shows us the way of evolution of ways of life. This is not to say one version is better than the other, though. Kamban could not tolerate what he considered even the slightest of scruple even among monkeys. It is the demand of the times that brought about this change.

@@ வரிசை 151: / வரிசை 151: @@
 But the situation was out of hand for even Hanuman to initiate any action. Therefore they rush to Tara. The scene changes from what Valmiki depicted, hundred percent. Kamban however, places the emphasis on the upright nature of Tara. ‘So you have delayed your efforts in organising the Vanara army for searching Sita? How could you do such a thing to Rama? Whose work do you think that you neglect?’ was her first reaction.
-‘ &nbsp;வாலியார் உயிர் காலனும் வாங்க, விற்கோலி ’ (Rama) bent his arrow in such a way that even Yama (who was otherwise afraid of coming near) came to take the life away of Vali and ‘&nbsp;&nbsp;வாலிய செல்வம் கொடுத்தவர் போலுமால், உம் புறத்து இருப்பார் ’ gave you all the riches on earth; and he is the one who is neglected by your lot. ‘ இது சாலு மால், உங்கள் தன்மையினோர்க்கு எலாம்&nbsp; ’ That fits so beautifully well for your lot, thankless brutes.
+‘ &nbsp;வாலியார் உயிர் காலனும் வாங்க, விற்கோலி ’ (Rama) bent his arrow in such a way that even Yama (who was otherwise afraid of coming near) came to take the life away of Vali and ‘&nbsp;&nbsp;வாலிய செல்வம் கொடுத்தவர் போலுமால், உம் புறத்து இருப்பார் ’ gave you all the riches on earth; and he is the one who is neglected by your lot. ‘ இது சாலுமால், உங்கள் தன்மையினோர்க்கு எலாம்&nbsp; ’ That fits so beautifully well for your lot, thankless brutes.
 Though Tara sounds very harsh initially, she steps forward to meet Lakshmana to meet him before he reaches the doorway leading to where Sugriva was lying boozed. And the meeting between Tara and Lakshmana is a remarkable stroke of an expert artiste in the hands of Kamban. Tara was not properly clad nor was she in her senses when she met Lakshmana, in Valmiki. She leads a very pious life and her appearance was – as we saw in our last instalment – so very respectable and noble that Lakshmana could not but help think of his mothers and was moved to tears. If Lakshmana’s anger was diffused by his shy nature when Tara appeared before him as Valmiki says, “The celebrated Tara whose eyes were rolling through intoxication, (nay) who was endowed with auspicious marks on her body, sought tottering the presence of Lakshmana, the gold string of her girdle hanging loose and her slender frame bent low,” (Valmiki Ramayana, Kishkindha Kanda, Canto XXXIII, Sloka 38) it was her motherliness that stopped Lakshmana from showing his anger, in Kamban’s version.