HIMACHAL PRADESH NATIONAL LAW UNIVERSITY, SHIMLA

ENGLISH ASSIGNMENT- SEM II

SUBMITTED TO: DR. RUCHI RAJ THAKUR

ASSISTANT PROFESSOR OF ENGLISH, H.P. NATIONAL LAW UNIVERSITY

SUBMITTED BY: AASTHA MAHESH SABOO

1ST YEAR B.B.A LL. B

1120212201

WOMEN IN MYTHOLOGY AND NOW – Chasing the Trails of Feminism through the
Ramayana
 TABLE OF CONTENTS

SR. NO. TITLE PG. NO.

1. Acknowledgement 3

2. Declaration 4

3. Abstract 5

4. An Introduction to Mythology, Literature, And Feminism 6

5. Gazing at the Indian Mythology through the lens of Feminism 7

6. Ramayana- Influence Literature India 8

7. Women’s Choice during Marriage 9

8. Defining An Ideal Wife 10

9. The Boundary – Lakshman Rekha 12

10. Not Overpassing Male Power 14

11. The Sexual Purity 15

12. Conclusion 17

13. References 18
 ACKNOWLEDGEMENT

I, Aastha Mahesh Saboo, full of humbleness and gratitude would like to acknowledge everyone
whose ideas and help was added to create and complete this piece of writing. This is an outcome
of the efforts of all of those who showered me with opportunities and ideas on the subject. This
is to thank everyone who has been a part of making this journey complete.

I, a student of Himachal Pradesh National Law University, Shimla take this opportunity to
express my gratitude to the university for the trust and confidence bestowed in me.

I am thankful to the teachers from government and private schools who took valuable time out
of their busy schedules to help me complete the survey.

I extend my deep regards to my subject teacher and project guide, Dr Ruchi Raj Thakur for
giving me the chance to increase my knowledge horizons. I thank her for the constant
motivation, guidance, and monitoring she provided for the completion of the project.

I also appreciate my parents who provided me with important resources required for the work
and always being for my support. I would also like to thank a number of friends who helped
me be consistent and dedicated towards my work.
 DECLARATION

I hereby declare, that

1. The work titled “WOMEN IN MYTHOLOGY AND NOW – Chasing the Trails of
Feminism through the Ramayana”, submitted here is my original piece of work and
authentic to the best of my knowledge, completed under the supervision and guidance
of Dr. Deepika Gautam, Assistant Professor of Management, HPNLU, Shimla.
2. I’ve provided correct and relevant information in my work.
3. I’ve read and understood the content of my entire work on “WOMEN IN
MYTHOLOGY AND NOW – Chasing the Trails of Feminism through the
Ramayana.”
4. The work has been properly acknowledged and references of the resources used,
including the printed sources, internet, or any other sources have been mentioned as per
the university requirements.
5. I’ve not allowed and will not allow anyone to copy my work to pass it off as his/her
work.
6. I’ve not copied anyone’s work or assignment nor will I do it in the upcoming future.
 ABSTRACT

India has a long and ancient tradition of honouring and mythologizing its women and endowing
them with divine attributes so that they symbolize something greater than life and infinitely
high and precious. Mythology is a part of our social history. Although not corroborated by
historical facts, mythology provides an opportunity to explore and follow the evolving trends
of society. Thus, the depiction of mythological female characters provides an opportunity to
understand the oppressive measures of patriarchal society.

The great influence of the Ramayana has gained influence in the field of literature from the era
of mythology to the present day. The story revolves around the life of “Maryada Purshottam”
Rama, who was exiled to an ascetic life in the forest for 14 years with his wife, Sita, and brother,
Laxman. The antagonist of the story Ravana kidnaps Sita, then Rama saves her and they return
to Ayodhya. The epic consists of frankness, duty, justice, and a multitude of ideal virtues that,
like anything else, are set against the backdrop and deplorable state of society.
 AN INTRODUCTION TO MYTHOLOGY, LITERATURE, AND FEMINISM

The term mythology is derived from the word “myth”. The word itself is derived from the
Greek word “mythos”, which means allegory, legend, or sagas. The word “myth” is a story that
seeks to rationalize the universe and the world around us, passed down orally from generation
to generation explaining the origins of religion, natural phenomena, or events. supernatural
event. Myths are a collection of myths related to cosmology and cosmology, shared by a
particular society at a particular time in human history. Literature is a collection of written
works about a language, period, or culture. Literature can be divided into fiction (e.g., fairy
tales, Gothics, sagas, etc.) and nonfiction (e.g., essays, journals, science fiction, etc.). Period.
Myths act as a charter for their institutions, customs, and beliefs. The typical mythology is the
interpretation of the universe and its myths.

The relationship between literature and mythology is interdependent. Even if literature cannot
be reduced to myth and myth cannot be reduced to literature, it cannot exist on its own: myth
has always been “an integral part of literature”. It not only provides a multi-faceted storybook
to create a fictional literary world but expands, changes or rewrites mythological elements in
the process of creative reception. It also provides narrative strategies from which literature
evolves, as pointed out by Aristotle's Potions, in which mythology deals with plot, for the
unified construction of imperative and possible actions. happen.

Neither feminism nor mythology is a modern construct. Strong, feminist characters have long
been hallmarks of Indian mythology. A famous old verse has quite a lot of power. Feminism
in literature is not new, but due to patriarchal society, it has been often persecuted and despised.
The existence of inequality between men and women is not a natural thing but a taboo in
society.
 GAZING AT THE INDIAN MYTHOLOGY THROUGH THE LENS OF
FEMINISM

India has a long and ancient tradition of honouring and mythologizing its women and endowing
them with divine attributes so that they symbolize something greater than life and infinitely
high and precious. What we see is an extremely complex portrait of womanhood and chastity
as understood and projected in Indian mythology, which lays down no common moral ground
or ideal code of conduct when being harassed. considered as special cases. Strong, feminist
characters have long been the hallmark of Indian mythology.

Mythology is a part of our social history. Although not corroborated by historical facts,
mythology provides an opportunity to explore and follow the evolving trends of society. Thus,
the depiction of mythological female characters provides an opportunity to understand the
oppressive measures of patriarchal society. Women have always been seen as objects of
conquest. However, such conquests were made in the pre-modern era. The heroine is a
historical figure used by many artists and filmmakers to portray mysterious female characters.
 RAMAYANA – INFLUENCING LITERATURE INDIA

The Ramayana is a classic epic story told in Sanskrit by Valmiki. The way the story was written
made it more accessible and influential in the Hindu culture as it easily spread throughout India.
The characters in the epic represent different aspects of life such as gods, demons, or different
traits, all of which emphasize ethics important to Hinduism. The story revolves around the life
of “Maryada Purshottam” Rama, who was exiled to an ascetic life in the forest for 14 years
with his wife, Sita, and brother, Laxman. The antagonist of the story Ravana kidnaps Sita, then
Rama saves her and they return to Ayodhya. The epic consists of frankness, duty, justice, and
a multitude of ideal virtues that, like anything else, are set against the backdrop and deplorable
state of society.

The great influence of the Ramayana has gained influence in the field of literature from the era
of mythology to the present day. The Ramayana story is briefly recorded in the Puranas like
Mahabharata, Agni, Vishnu, Padma, Bhagavata, etc. because of its exceptional popularity.
Later, the Indian poet Ramayana enriched the Gems store form and achieved immortality by
becoming a poet himself.

Ramayana is the main inspiration for poets like Ashvaghosh Kalidasa. Ramayana Apart from
these it is hard to say how many poems are written based on the story of the Ramayana.
Examples of this include Dharmashastra which is written by imitating the story of Ramayana,
that is Adhyatma Ramayana, Yogabashistha Ramayana, etc.
 WOMEN’S CHOICE DURING MARRIAGE

MYTHOLOGY:

Sita can only marry a man who can bend Lord Shiva's bow. She had no other choice in this
matter. Just as she has no control over the family she grew up in, she will have no control over
the family she is married to. It should be given as a trophy to anyone who has successfully
demonstrated force. But Ram, who only tied Shiva's bowstring to defeat Sita, in an unbridled
passion, broke the bow in two. Strength always takes precedence. Ram's strength, coupled with
the fact that he is a son of the famous Raghu clan, makes him such a desirable groom for Sita
that the laws are twisted and the regal arrogance of the young prince is easily overlooked. On
the other hand, Sita, amid this chaotic show of strength, seemed helpless. She longs to marry
Ram, whom she falls in love with immediately upon seeing him. But she doesn't have the
privilege of asserting herself. She waited impatiently while Ram did the necessary work.

NOW:

Right to Marriage by Choice: The right to choose is rooted in freedom and is an integral part
of its dignity. 75 years of independence and we are still in the difficult position of giving
freedom to young boys and girls who want to choose their life partners.
The country that gives us the right to choose our leadership is still witnessing heart-breaking
cases where class and community play an important role in choosing one's life partner.
Fortunately, the courts of this country as rescuers in these situations have saved a few lives and
their freedoms. The right to marry a person of one’s choice is integral to Article 21 (right to
life and liberty) of the Constitution. Today, even the courts or the law recognize that it is
important for a person to be free while choosing a life partner.
 DEFINING AN IDEAL WIFE

MYTHOLOGY:

Sita knows that as the daughter of King Janaka, she must join the royal ways. She plays the
role of a docile girl and later this lesson in obedience will help her become a patient wife. Thus,
from daughter to wife, Sita is initially known in relation to men. Kaikeyi took a word from
Dashratha that their son Bharat would be King of Ayodhya, while Ram lived the life of an
ascetic in the forest for fourteen long years. Ram, true to his regal lineage, was too polite to not
give in. However, Sita's resolve to go with him startled many. Sita had led a life of opulence.
But she sees herself in relation to Ram - as his wife - and not in terms of power or wealth. Sita,
for the first time in the epic, chose an identity for herself. She decided to live as a hermit with
her husband in the forest. She wasn't afraid to let go.

She gives up a privileged life for Ram. In this respect, she resembles the heroine of any modern
story, who follows her heart beyond logic and the rigorous standards of reason. Sita's self-
perception developed over the years. She was a docile girl who could never express her desires
to a young man. She could not put her proud legacy to shame and so waited for divine
intervention to marry Ram. But she chose to deal with the matter herself when separation from
her husband became a threatening reality. She couldn't let fate decide her life again. The epic
often oscillates between premodern narration and modern narration in relation to Sita's life.
The fact that Sita independently gives priority to one identity (of a wife) over another (of a
princess) shows that she is gradually becoming more assertive about her life choices with the
development of the epic. She chose marriage over power in a coveted empire. Sita does not
crave power. Critically considered, however, she could be morally questionable if she did not
choose hardship over riches. She is the ideal wife. To earn the respect of society, she had to
wish she didn't experience the misfortune that befell Ram.

NOW:

An ideal relationship as considered by society today is where a wife and husband support each
other. It is usually considered that a wife must be supportive of her husband in all his problems.
Women these days have been having multiple responsibilities, which they indeed perform at
their best. The involvement of women in the economic workforce and public life has not been
reciprocated by a shift among men into domestic work and reproductive life. As a result,
women assume multiple responsibilities as daughters, wives, mothers, workers, and members
of society. Some cultures and families still maintain these gender roles to this day. Therefore,
it is understandable that the responsibilities that weigh heavily on women pose difficulties and
leave them vulnerable.

Also, as per the survey conducted by Avtar, India's leading diversified and deep strategic
company 783 women have a second occupation from different industries with an average work
experience of 9.5 years and the average length of leave is 4.4 years. The survey shows that the
responsibilities of parenting, caregiving, and housework are largely women's responsibilities.

This is the same thing, as Sita chose to go with Ram and live with him in exile over all the
comforts and power she had in the palace, women today leave economic independence, i.e.,
their jobs, etc, to be with their family. They give up their careers and sacrifice themselves to
be an ‘ideal woman’ as society perceives.
 THE BOUNDARY – LAKSHMAN REKHA

MYTHOLOGY:

Sita wishes to tame the golden deer she saw in the forest. She is no longer ashamed to express
her desires and is determined to get what she desires. Although Lakshman found it completely
unreasonable that she could not resist such an obsessive need to possess, Ram was still willing
to take the deer. He pursued him and soon Lakshman followed him when Ram did not return
even after a considerable amount of time had passed.

Lakshman had to conclude. Now he was in a dilemma! He had to take a call to stay in the hut
and protect his brother's wife Sita or oblige at Sita's request and go find his brother Ram. In
explosive confusion, Lakshman made a decision! Lord Ram, Sita, and brother Lakshman,
during their arduous 1 -year exile, lost track of their journey when they got stuck in an
impulsive situation! Lord Ram went in search of a passionate lover who had captured Sita’s
heart. Sita was now Lakshman's responsibility. But for a very long time, Lord Ram did not
appear, which greatly worried Sita and Lakshman. Now it is Lakshman's responsibility to
protect his brother and bring him home. Overlapping tasks disrupted Lakshman's judgment and
loyalty. He called and found a solution. It draws a line of control over Lakshman Rekha, serving
to create a protected and fortified premise in which Sita is safe.

NOW:

Lakshman Rekha educates Sita and surrounds her in a self-proclaimed “safe” boundary. The
problem of discrimination against women in modern society has its roots in our orientation. In
any typical Indian family, a girl is raised thinking that the most active stage in her upbringing
is being a typical girl! It's part of our DNA to see our girls behave like a typical girl and strictly
follow the rules. The girls are “ordered” to be confined to their “Lakshman Rekha”, the so-
called “hideout”! Society talks about controlling girls and landing them within limits! The
abduction of Sita symbolizes the restriction of women's freedom to assign their control over a
patriarchal society1. Sita or other women crossing this border is considered a violation of social
norms, as it means stepping out of the circle of a protected order. Sita, yesterday and today,
still tends to be tame, avant-garde patriarchy!

There's another side to this story that highlights the reality of a basic protective framework for
Sita's safety! Sita must be protected from outside forces like Ravana! Safe Sita in Lakshman
Rekha! Outside, she's not safe! But Sita is not authorized in this case. She has no basic
knowledge to fight the fierce forces of the forest! She slipped into the mold of an unhappy and
helpless woman! She is weak, fast! She can't stand it! She surrenders! So, we define Lakshman
Rekha as a symbol of protectionism and care or a symbol of taming, oppression, and
domination. Modern society and organizations need to understand the importance of women
and the impact their role makes! They should be sensitive and uphold their issues like
discrimination, sexual harassment, etc.
 NOT OVERPASSING MALE POWER

MYTHOLOGY:

While alone, she was kidnapped by Ravana, the king of Lanka. She was taken to Lanka and
there she waited to be rescued. This is perhaps the weakest representation of Sita in the entire
Ramayana. Sita is said to have been able to free herself from Ravana's captivity, but like a
devoted wife who never hurts her husband's ego, she trusts Ram to rescue her from her
predicament and her misery. She chooses to be freed by Ram. This demonstrates how useless
power can be if it is not exercised to improve the subject's condition. The subject must be able
to exercise his power without constraints. But if Sita had escaped from Lanka on her own
merits, the way she was depicted in the Ramayana would have been changed. However,
courage, strength, and power run the risk of becoming gender-neutral. She will threaten male-
dominated institutional structures. Therefore, Sita had to make it difficult for herself to
maintain stability in the patriarchal system.

NOW:

As we entered this century, feminism seemed to have reached a dead. Young women agreed
that women should be paid and treated equally as workers. A woman can be a trophy,
symbolizing and signaling a man's success before other men. Most men are far from the
pinnacle of power hierarchy and patriarchal control; important women as a consolation prize,
given to men who have a bit of someone over whom they have power and control.
 THE SEXUAL PURITY

MYTHOLOGY:

However, upon returning to the palace, questions arose about Sita’s virginity. After all, she
spent a lot of time with a man who wasn't her husband. The obsession with purity mocks Sita’s
sacrifice and loyalty to Ram. Ram himself hates Sita's tarnished image in the public eye. He’s
ready to leave her. He was ready to let her go. Sita goes through fire to prove that she has
always been faithful to Ram. But the rumor is still maturing that “she was ruined for Ram by
Ravana”. She was like a substitute unworthy of an emperor's stature to accept. Ram is plagued
by the puzzling conjectures of gossip. He takes Sita to a scary forest and is asked to stop
identifying himself as Ram's wife. She is no longer a wife, a queen. Calling her delusional or
amorous, the reality is that Sita doesn't assert herself - something she learned when separation
from Ram seemed unbearable. This abandonment returns to Sita's life, taking on a more
terrifying form. Luck no longer smiled at him. After a considerable amount of time, Ram, urged
by circumstances, is ready to bring Sita back, but on one condition, he wants her to go through
the flames again, but this time in public. He wants to silence those who question Sita's
innocence. It was important for him to become a queen, someone with a flawless image. He
wants to assert himself and Sita as superhuman and infallible. Ram's public morality replaces
his private morality. But Sita could not distinguish between the two. Ram chose to be king
when he had to be husband for the first time. Sita, who has always chosen to be Ram's wife by
avoiding seduction by her hope of royal supremacy, cannot cope with Ram's betrayal. She gives
one last proof of her fidelity. She asks for the earth under her feet to divide and bring her inside
if she has never been faithful to Ram. She is accepted with open arms and can no longer be
humiliated.

NOW:

The remarkable thing about Sita is that she wants Ram, the husband, to know the truth but she
doesn't want to prove anything to Ram, the king. Sita finds strength indisputable. She has no
interest in authority, she has given up on it several times in the past. So, she may have been
repelled by Ram's desire to gain and maintain unquestionable power in Ayodhya. She also
noticed her husband Ram's indifference when King Ram forced her into a public nuisance. Sita
cannot be related to King Ram, who lost her husband Ram. So, Sita decided to leave. Sita rarely
stays on line, literally. His extreme disregard for social norms gives him more power than his
life in crisis could have. Sita alone will not be remembered as Ram's fiercely loyal wife, but as
a woman who stood up for herself. That would do his saga justice.

We have adopted Western culture. But virginity before marriage is still important to many
Indians. It depends on one's upbringing and exposure to different cultures. A guy from an open
Indian family may not want a virgin wife. But many Indian families still believe that sex before
marriage is taboo. There are still many people who want their wives to be virgins.
 CONCLUSION

Sita’s role for most of the Ramayana is weak and ordinary, but her final ordeal at the end allows
Sita to regain her lost identity. By not succumbing to power searches and gossip, Sita receives
liberation. But it's a shame that such emancipation is equated with epic suicide. The only way
for a woman to be freed from social obligations and then embrace death? What are the
consequences of a lack of trust that a woman must face? Sita raises important questions in this
regard. Sita's story is a matter of subjective interpretation and reinterpretation. But she set a
precedent by choosing not to follow it. It is the subversion that Sita must be remembered for.

So, a woman’s power must be invisible and only become the stuff of legend. Instead, she will
be immortal, indestructible, and limitless proof of Ram's bravery. So, Sita must be known as
Ram's wife who is waiting to be released. But here is the question. Who does the Ramayana
make stronger, even secret, Ram or Sita? Ram received the help of thousands of people to
complete a task that Sita could have done on her own. The answer lies at the end of the epic.
Ram successfully rescues Sita as he should have.
 REFERENCES

BOOKS AND ARTICLES:

R.K. Narayan, The Ramayana.

Shyaonti Talwar, “Mythicising Women who make a Choice: A Prerogative of the Indian Collective Unconscious
to Demarcate Modesty and Right Conduct for Women.”.

Katherine L. Appleford, “Materialism, Self-Objectification, and Capitalization of Sexual Attractiveness Increase

Young Chinese Women’s Willingness to Consider Cosmetic Surgery.”

Janet Holland, Caroline Ramazanoglu, Sue Sharpe and Rachel Thomson, “Power and Desire: The Embodiment of
Female Sexuality.”

Rachel Nuwer, “The enduring enigma of female sexual desire”

Leora Auslander, “Deploying material culture to write the history of gender and sexuality: the example of clothing
and textiles.”.

ONLINE SOURCES:

JSTOR.

INTERNET SOURCES:

Information on Right to Choose available at: https://indianexpress.com/article/india/right-to-marry-supreme-

court-hadiya-case-5131055/ (Last Visited: 09 May, 2022).

Information on Status of women available at: https://journals.openedition.org/cliowgh/716n (Last Visited: 09

May, 2022).