This paper explores the theme of otherness through deformity in Amish Tripathi’s Shiva Trilogy, analyzing how physical abnormalities serve as markers of societal marginalization, prejudice, and moral complexity. In the narrative, characters like the Nagas are labeled as monstrous due to their physical differences, embodying a constructed otherness that reflects the biases of Meluhan society. Through Shiva’s evolving perception of the Nagas and his relationships with deformed characters such as Kali and Ganesh, the trilogy dismantles the simplistic link between appearance and morality. The deformities of the Nagas, initially seen as grotesque, are later revealed to be consequences of the Meluhans’ own unethical practices involving the Somras, an elixir responsible for both their prosperity and the deformities in marginalized communities. By portraying deformity as a complex and relational identity rather than a symbol of inherent evil, Tripathi critiques societal tendencies to fear and ostracize physical differences, emphasizing empathy, self-acceptance, and inclusion as essential for social unity. Shiva’s journey from prejudice to acceptance underscores the moral imperative to transcend superficial judgments, urging a redefinition of heroism based on character and compassion rather than physical conformity. This analysis sheds light on Tripathi’s use of monstrous alterities to question cultural perceptions of beauty, morality, and justice, positioning The Shiva Trilogy as a socially reflective modern epic.