Ram And Sita Of Ramayana By Devdutt Pattanaik

In his book ‘Myth=mithya’, Devdutt Pattanaik has given the word myth a new definition that is “subjective truth expressed in truth expressed in stories, symbols and rituals, that shape all cultures, Indian or Western, ancient or modern, religious or secular’. The Sanskrit word for subjective truth is mithya.
Ancient Hindu sages knew what we today call as myth as mithya. Mithya was the truth seen through the set criteria. Myth is mainly a cultural form, a common perception that bring us together they can be religious and secular. Ideas such as heaven and hell, rebirth, sin, satan, curses, devta and asura and salvation are religious myths. Religious myth make profound impact on one group of people but not everyone. You can either accept them
Everyone teaches us to be like Goddess Sita who took the fire ordeal to prove her chastity to her husband and society. Therefore whenever a woman’s chastity is questioned then first and foremost asked to them is to give fire ordeal like Sita. But society doesn’t give man example of Ram that he did not touch any woman during their exile and even when he left her in forest. Then man say they are human not God. We know how difficult today’s world is for single mother everyone question why did she leave her husband or are these children outside of wedlock, but then they do not give example of Goddess Sita that she was also a single mother and she nurtured her twin sons alone then she is compared with the Goddess.
In his book Devdutt Pattanaik explores the Hindu mythology. Behind the myths there is inherited truth about our life and death; about culture and nature; about perfections and possibility.
In my seminar paper I would like to explore the subjective truth, symbols and rituals related to Shiva and Shakti and what each phase of their like meant. The change of Shiva from ascetic God to a house-holder. Shakti taking birth as Sati then due her family burning herself that leads to sati pratha then again taking birth as Parvati and finally being able to become one with her consort
As Gauri Goddess is dressed in green she is visualized as maternal Goddess, her hair are bounded she is associated with a cow, she is offered the vegetarian food, she wears the symbols of marriage and she holds no weapon. As Durga she is dressed in red, she is visualized as the bridal Goddess , her hair are unbounded, she rides a loin, she accepts all offering of the devotees, she is decked with bridal jewelry, she holds various weapons in her hand in a defensive stance. While Kali is naked, she has carnal desires, her hair are disheveled, she also rides a loin, she requires blood sacrifice, she is covered with human heads instead of jewelry, she hold her weapons in offensive stance.
In states of Maharashtra
One is an unproductive number. When there is only there can no love, no yearning and no union. Two are reqiued to to forge a relationship. Without the other self has no meaning. For sat(true essence) to make sensethere requirement of Maya, worldly truths.

THE PURUSHA AND PRAKIRTI
The inner reality of Purusha can be portrayed by male forms and the outher reality of the Prakirti can be pictured as female forms, next what follow is mating which is the most appropriate analogy to represent relationship between them. The repeated theme of ‘spilleng semen’s indicates that the spirit is acknowledging and interacting with the material world. Refusal to do so indicates