A twentieth century feminist writer and a philosopher, Rosi Baridotti in her prominent book, ‘Nomadic Subjects’ said that “Women as a sign of difference is monstrous.” It is interesting to note here that most of the discourses and contemporary feminist theories are build around such a statement, which often deals with the study of women’s fecund flesh, and positions it as the source of women’s power, danger and weakness. Jane M Ussher in his seminal work, Managing the Monstrous Feminine says, “Central to this positioning of the female body as monstrous or beneficent is ambivalence associated with the power and danger perceived to be inherent in woman’s fecund flesh, her seeping, leaking, bleeding womb standing as site of pollution and source of dread.”(1) In the analysis of the above statement made by Baridotti, it can be said without hesitation that the difference that she is talking about is the anatomical difference of the male and the female bodies. Hence, it will be quiet easy for us to say that the perception of the phallocentric system of a female body is created on the grounds of difference, where the process of othering takes place. Further, to elaborate on such difference we can also refer to Freudian and Cixousian understanding and go on to say that monstrosity of the feminine body lies in the difference that comes with its ability to castrate the phallus. Thus, it can be concluded here that monstrous feminine is a product of castration anxiety and no doubt this argument is aptly correct, but within the greater interest of this article, which is to unravel the purpose of the mythical texts in portraying female characters as monstrous, it can be a bit problematic one, because not all women characters within a myth is represented as monstrous physically. There are two different kinds of female bodies that are present in a mythical text. One type of female bodies found in the mythical texts are represented with the same old stereotypical sexual difference, whereas the other type of female bodies that are portrayed as terrible figures, as nude, blood thirsty, disheveled and with display of constant anger. The latter feminine bodies are physically represented as monstrous feminine than just being a metaphoric expression of female body in the larger context of feminism. But still the larger questions remains that when does a patriarchal system actually perceives a certain feminine body to be monstrous feminine and what are the motives of using myth to portray women physically as such. In order to explore the motives of mythical representa