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20
Balram Shukla
SAMBODHI
would have confused these adjectives with proper names and used them as they were in the original. Reflection of Hindu Mythology and philosophy -
Whenever there appears a context of God or divine being, Śrīvara always uses Indian concepts of Godhood and not those of Islamic formless Allāh. In many contexts it is apparently Siva of Savite school of Kashmir. The God who is prayed to by Zulaykha in the court of Yusuf is not Jami’s formless All'h but the Astamūrti Śiva (Śiva having eight cosmic forms) with all Puranic paraphernalia e.g. moon on head, wrapped with serpent and being Pasupati
नमः शिवाय शुद्धाय प्रपन्नाभयदायिने । अष्टमेयानुभावाय पराय परमात्मने ॥ नमो नाथगतित्राणकर्त्रे सद्भयहारिणे ।
चन्द्रार्धमौलये देवदेवायोरगहारिणे ॥ दिगम्बराय नेत्रोद्भवह्निसूर्येन्दुवर्चसे ।
इत्यभिष्ट्रय भूपालपुत्री पशुपतिं विभुम् ॥ KK 14/ 40, 41, 42, 44 He has devoted the last chapter of the KK to eulogise Śiva and certainly not the one and formless God. Yusuf preaches to the noble woman of Egypt totally in Yagic way of concentrating the mind unlike Jami's YZ -
ध्यायन्ति सततं शम्भुमनन्तं विश्वरूपिणम् ।
यदिदं दृश्यते सर्वं नानाकौतुकसंयुतम् ॥ And it is quite natural when, being enlightened by Yusuf's preaching she becomes Sannyāsinī performing all rituals of Indian Sannyāsa. Her penance was so rigorous that it took away even the power of Indra. It reminds us the Puranic nature of Indra where he fears from the penanace of ascetics
....विहायादाय काषायपट्टमेकं सुमध्यमा । भस्मभूषितसर्वाङ्गा बन्धुस्नेहविवर्जिता ॥ पवाजिनीव तपसे जगाम गहनं वनम् । कृच्छ्रातिकृच्छ्रधारार्कवर्तधूतमनोमलमला ॥
सा चकार तपो येन जहारेन्द्रबलं महत् ॥ In the same episode, the lady tells Yusuf that she knows about 1000
