Ashakya Ne Shakya Kari Batavano Padkar Zilti Patni - Book Summary

Here's a comprehensive summary of the Jain text "Ashakya ne Shakya kari Batavano Padkar Zilti Patni" by Janak Dave:

This article, "Ashakya ne Shakya kari Batavano Padkar Zilti Patni" (A Wife Who Accepts the Challenge to Make the Impossible Possible), by Janak Dave, explores a recurring narrative trope found in Jain and wider folk literature. The central theme is a wife who is challenged by her husband, often due to her perceived pride or a dare, to prove her capabilities by accomplishing something extraordinary or seemingly impossible.

The author traces this narrative pattern through several medieval and later stories:

1. The Earliest Tracing (12th Century Jain Prakrit Composition): The article first identifies this trope in the 1143 CE Jain Prakrit work, "Suparshnacharitra" by Lakshmanagani. The story, titled "Dhanakatha," features a merchant named Seth Dharan and his wife Lakshmi. Their son Dhan, who is sensual, and Dhanadeva, who is religious, are taken to a mango grove. There, they meet a muni who renounced the world due to his wife. The muni recounts his past life:

He was a parrot in a joyful pair, whose mate discovered his infidelity. She refused to let him into her nest and demanded he go to the other parrot's nest.
The parrot confessed and apologized, but the female parrot rejected him and demanded custody of their son.
They took their dispute to King Ripuman. The king ruled based on the analogy of a farmer owning the produce of his field, stating the son belonged to the father (the one who "sowed") and the daughter to the mother (or also to the father). The female parrot accepted the verdict but had the rule inscribed in the royal decree.
The female parrot then approached a muni under the tree and learned she would die in three days and be reborn as the minister's daughter due to her karma.
She went to a Jin temple and had the muni's words inscribed, hoping for remembrance in a future life.
She was reborn as a beautiful daughter, Bhuvanananda, to Minister Vishalbuddhi. As an adult, she visited the temple, saw the inscription, and remembered her past life. Her devotion to Jin increased.
A dispute arose over horses, where King Ripuman claimed offspring from his mare and the minister's stallion. Bhuvanananda, remembering the parrot story and the inscribed law, asserted her father's ownership.
The king, impressed by her wisdom, married her.
After marriage, the king challenged her, stating she could not enter his home until she bore a son of superior qualities. Bhuvanananda accepted, adding her own challenge: if she was truly wise, he would wash her feet and carry her sandals.
She returned to her father, who arranged for a Jin temple to be built with daily dance performances and housed several accomplished female dancers.
Bhuvanananda participated in the dances, disguising herself. The king, attracted by the performances, would visit and spend the night with her. She would relay their conversations to her father, who meticulously recorded them.
One night, she "forgot" her sandals, prompting the king to carry them. Later, she feigned foot pain, and the king personally massaged them. She dreamt of the moon entering her mouth, signifying conception.
The king promised a son. Upon waking, she revealed her dream. The next morning, she returned to her father.
The king, searching for her, was told by her neighbor that "Lilavati" (her assumed identity) was gone. He then asked the minister, who lied that she was dismissed for poor performance.
Bhuvanananda gave birth to a son with excellent qualities. Years later, the minister presented her and their son to the king.
The king was presented with the minister's record of his conversations with Bhuvanananda. Overwhelmed, the king renounced his kingdom and took initiation, recognizing Bhuvanananda's victory and fulfillment of her promise.

Key takeaway from this story: Bhuvanananda proves her intelligence and resilience by accepting her husband's challenge, making him wash her feet and carry her sandals, and ultimately bearing him a son, thereby demonstrating her capability.

2. Pandit Shri Shubashilagani's "Vikramcharitram" (15th Century): This work features the story of Saubhagyasundari. In this variation, the wife boasts about her capabilities, and the husband challenges her to prove it.

King Vikram overhears two girls discussing marriage. One aims to serve her in-laws and husband, while the other vows to deceive her husband and have affairs. Vikram marries the latter, Saubhagyasundari.
He keeps her confined and challenges her to live up to her boasts.
A merchant, Gaganali, passes by, and Saubhagyasundari, attracted to him, sends him an invitation.
Gaganali visits her, and they spend time together before he leaves.

Key takeaway: Even in difficult circumstances, a woman can demonstrate courage and patience to meet a challenge.

3. Shaml's "Stri Charitra" (18th Century): This story, part of "Simhasan-Attrishi," tells of a merchant's daughter who challenges King Vikram, claiming that "women's character" is superior to "Vikram's character."

Vikram marries her and isolates her.
She sends a ring with a hidden message to her father, who digs a tunnel for her escape.
Disguised as a yogini, she seduces Vikram, has children with him, and obtains his possessions. She repeats this, again as a yogini, tricking Vikram for his wealth and having another son.
She maintains a façade of innocence, singing lullabies. When questioned by Vikram and his queen, she presents the evidence of her encounters with Vikram (his clothes, jewelry) and her sons.
Vikram, ashamed, admits his defeat, and the merchant's daughter is honored.

Key takeaway: The daughter-in-law accepts the challenge from her father-in-law (Vikram) and proves her mettle through her cleverness and cunning.

4. Sindhi Folk Tales: Birsingh and Sundarāi: This story from Sind highlights Sundarāi accepting her husband's challenge.

Princess Sundarāi vows to King Birsingh that she will win him over completely, and if he doesn't comply, she will prove that women are equal to men in all aspects.
Birsingh, who overheard this in the forest, desires her. After their marriage, he keeps her in seclusion.
Sundarāi sends a ring with a message to her father. He sends her male attire, a horse, armor, and digs a tunnel for her escape.
Disguised as "Ratansingh," she secures a job with Birsingh's father. She kills a man-eating lion, earning rewards.
During a royal hunting trip, her father-in-law is absent, and a neighboring king attacks Valabhpur, capturing Birsingh.
Sundarāi, with her father's help and using the tunnel, reclaims the kingdom and rescues Birsingh.
When Birsingh wants to meet "Ratansingh," he suspects Sundarāi of infidelity when he learns "Ratansingh" visited her quarters.
Sundarāi reveals her identity, proving her boast. Birsingh accepts her.

Key takeaway: This story shares many elements with Shaml's "Stri Charitra," including the wife's boasting, confinement, sending messages to her father, tunnel escape, proving her strength, and clearing her name.

5. Boccaccio's "Decameron" (14th Century, Western Literature): The article also draws a parallel to a Western story, the ninth tale of the third day of Boccaccio's "Decameron," featuring Ghilette and Bertrand.

Ghilette is betrothed to Bertrand, but after her father's death and Bertrand's move to Paris, her relatives prevent her from seeing him.
She hears the King of France has a chest boil that no physician can cure. She prepares a medicine and travels to Paris, promising to cure the King within eight days in exchange for marrying a young man of her choice.
Her treatment is successful, and the King fulfills his promise, allowing her to choose Bertrand.
Bertrand is unwilling but obeys the King. After their wedding, they travel home, but Bertrand abandons Ghilette for military service, telling her she can do as she pleases but he will only accept her if she wears his ring and has his child.
Ghilette travels to Florence, where she finds Bertrand in love with a poor woman whose daughter he desires. Ghilette pays the mother generously to present her as her daughter, obtaining Bertrand's ring.
She sleeps with Bertrand, has two sons, and stays in Florence.
Bertrand returns home, and Ghilette arrives with her two sons, presenting the ring and her children, reminding him of his promise. Bertrand is pleased with her cleverness and accepts her.

Key takeaway: Ghilette successfully navigates societal restrictions and her husband's rejection to fulfill his demanding condition, showcasing her intelligence and determination.

6. "Navin Vartao" (New Stories) by Nanu Bhatt and Gun Sundari: The article concludes by mentioning a modern story where Gun Sundari accepts her husband's challenge and proves her virtue.

Nanu Bhatt, after his father's death, studies under Pandit Someshwar, who turns out to be his father-in-law but keeps it secret.
Nanu becomes knowledgeable. When his guru is away, Nanu is sent to read a scripture at the king's court.
The king's daughter, Gun Sundari, is attracted to Nanu. The king also desires her and tries to summon her.
Gun Sundari, advised by her friend, uses a special medicine to incapacitate the king during an attempted encounter.
Nanu, unaware of her plan, returns home. His studies complete, he is permitted to return home and fetch his childhood bride.
He is shocked to learn his guru is his father-in-law and is distressed by Gun Sundari's supposed behavior with the king, renaming her "Shudhasundari" out of disdain.
Gun Sundari, understanding her husband's mistrust, devises a plan. She asks to visit her parents, leaves home, and returns to the city disguised as a yogini, reading scriptures.
Nanu attends her discourse, is impressed, and seeks a private meeting. She agrees to meet him the next day, instructing him to wait.
She offers him prasad (food) and then the "yogini" says, "First eat a morsel from my hand." Nanu hesitates but eventually accepts, being corrupted by desire. She dismisses him with a rupee and betel nut.
After this, Gun Sundari abandons the disguise, returns home, and confronts Nanu, accusing him of misconduct after her departure and threatening social ostracization. She also mentions the village knowing he ate from a "yogini" and that the community head wants to expel him.
Nanu, panicked, tries to appease her with money to convince the community head. Gun Sundari uses the money to bribe the head, claiming her family influence secured his silence.
She then reveals her true identity as the yogini and explains how she tricked the king, thus preserving her purity. She points out that if she had truly acted improperly, she wouldn't have asked him to wait on the stairs.

Key takeaway: Gun Sundari, facing her husband's suspicion and rejection, cleverly proves her innocence and virtue through her actions and manipulation, successfully defending her reputation.

Overall Conclusion: The article emphasizes that this narrative trope – a wife challenged by her husband to prove her capabilities and ultimately succeeding through her intelligence, courage, and resourcefulness – is remarkably consistent across different cultures and time periods, appearing in Jain literature from the 12th century onwards, and also in Sindhi folklore and even Western literature like Boccaccio's "Decameron." The author suggests that comparative studies of folklore will likely reveal more such instances. This study serves as an initial exploration into this recurring theme.