Background
The sheer breadth of the contents that the Charitaropakhyan contains knows no bounds. The Guru here has given his own rendition of the enthralling tale that takes place between the legal father of Jesus, Yousaf (Joseph), and the wife of Potiphar - Zulaikha. Guru Gobind Singh’s edition takes a different twist but still retains many similarities to the Biblical and Islamic versions of this tale.
This colorful Charitar encapsulates the lustful spell that the princess [Zulaikha] of ਰੂਮ casts on the boy [Yousaf] from Egypt. Yousaf’s, what was once a, normal life is completely uprooted by the betrayal of his brothers. After this betrayal he falls into the lecherous hands of Zulaikha who wishes to take Yousaf as hers. At first he tries to resist but is eventually so captivated by her he gives into her deepest desires. In summary, a beautiful tale that touches on many different emotions and moral lessons in a compact yet enjoyable reading.
Let’s take a quick look at some similarities and differences. Right off the bat, this fable’s setting differs from its semitic counterparts and I hint at some interpretations of this in my footnotes. Another stark difference is that Yousaf weds Zulaikha at the end of the Charitar, whereas in the Biblical and Quranic versions he does not wed Zulaikha. However, the Charitar retains the same ending as Jami’s version( a renowned Persian poet) - which is arguably one of the most important versions of this story. More importantly, I wonder to what extent Jami’s version may have influence the Guru’s writing. As for similarities the overall plot line is virtually the same from the start of this story until Yousaf is handed off to Zulaikha. While, this small article cannot cover such a lengthy comparison it would be amazing to see the pursuit of a thorough comparison between the Guru’s version among the others. Without further ado, I now begin my humble attempt at translating the Guru’s scintillating Charitar.
Zulaikha pulling at Yousaf’s clothes while he tries to escape from her lustful clutches.
Translation
ਦੋਹਰਾ ॥
ਰੂਮ ਸਹਿਰ ਕੇ ਸਾਹ ਕੀ ਸੁਤਾ ਜਲੀਖਾ ਨਾਮ ॥
In the City of Rome1, dwelled a King whose daughter’s name was Zulaikha.
ਕਿਧੌ ਕਾਮ ਕੀ ਕਾਮਨੀ ਕਿਧੌ ਆਪ ਹੀ ਕਾਮ ॥੧॥
She seemed as if she were the manifestation of the goddess Kaamni, the wife of Kaamdev - the god of love.
ਅਤਿ ਜੋਬਨ ਤਾ ਕੈ ਦਿਪੈ ਸਭ ਅੰਗਨ ਕੇ ਸਾਥ ॥
Her intoxicating beauty radiated from every part of her body.
ਦਿਨ ਆਸਿਕ ਦਿਨਪਤਿ ਰਹੈ ਨਿਸੁ ਆਸਿਕ ਨਿਸਨਾਥ ॥੨॥
In the day the sun was her lover and at night her lover became the moon ( In essence, the Guru here is describing her absolutely radiant form which always glistens in the day and night).
ਸਹਸਾਨਨ ਸੋਭਾ ਭਨੈ ਲਿਖਤ ਸਹਸ ਭੁਜ ਜਾਹਿ ॥
Sheshnaag [the thousand headed serpent] spoke through all one thousand tongues of her entrancing beauty; as Sheshnaag uttered limitless praise of her beautiful form, the thousand armed one[Arjuna] speedily penned these utterances to paper.
ਤਦਿਪ ਜਲੀਖਾ ਕੀ ਪ੍ਰਭਾ ਬਰਨਿ ਨ ਆਵਤ ਤਾਹਿ ॥੩॥
However, even with a thousand mouths and a thousand arms at work, the angelic charm of Zulaikha could not be described.
ਚੌਪਈ ॥
ਮਿਸਰ ਸਾਹ ਕੋ ਪੂਤ ਭਣਿਜੈ ॥
ਯੂਸਫ ਖਾਂ ਤਿਹ ਨਾਮ ਕਹਿਜੈ ॥
[Now Begins the description of Yousaf] The King of Egypt had a son who he named Yousaf Khan.
ਜੋ ਅਬਲਾ ਤਿਹ ਨੈਕੁ ਨਿਹਾਰੈ ॥
ਚਟ ਦੈ ਲਾਜ ਬਸਤ੍ਰ ਕੌ ਫਾਰੈ ॥੪॥
Any woman who came within the vicinity of Yousaf would become so entranced by him that they would tear apart their clothes [for him].
ਦੋਹਰਾ ॥
ਤਾ ਕੇ ਤਨ ਮੈ ਅਤਿ ਪ੍ਰਭਾ ਆਪਿ ਕਰੀ ਕਰਤਾਰ ॥
ਪੈਗੰਬਰ ਅੰਬਰ ਤਿਸੈ ਕਹਤ ਸੁ ਬੁਧਿ ਬਿਚਾਰਿ ॥੫॥
God himself had blessed Yousaf with being an Avtar [God-incarnate]; All sorts of People would go onto call Yousaf the exalted Prophet of the ākāśa[ a God among mortals].
ਚੌਪਈ ॥
ਤਾ ਕੇ ਭ੍ਰਾਤ ਸਕਲ ਰਿਸਿ ਧਾਰੈ ॥
ਹਮ ਕ੍ਯੋਂ ਹੂੰ ਯੂਸਫ ਕੌ ਮਾਰੈ ॥
Yousaf’s brothers were spiteful towards him. Their jealousy had seeded the idea of murdering Yousaf deep within their hearts.
ਹਮਰੋ ਰੂਪ ਕਰਿਯੋ ਘਟ ਕਰਤਾ ॥
ਯਾ ਕੋ ਰੂਪ ਦੁਖਨ ਕੋ ਹਰਤਾ ॥੬॥
The brothers had felt they were made inferior [by the creator]; they were deeply hurt by the god-touched form [that was superior to theirs] of Yousaf.
ਤਾ ਕੋ ਲੈ ਅਖੇਟ ਕਹਿ ਗਏ ॥
ਬਹੁ ਬਿਧਿ ਮ੍ਰਿਗਨ ਸੰਘਾਰਤ ਭਏ ॥
[Devising a scheme] The brothers had taken Yousaf to go on a hunting trip. On this trip, they all ferociously hunted many deer and other game.
ਅਧਿਕ ਪ੍ਯਾਸ ਜਬ ਤਾਹਿ ਸਤਾਯੋ ॥
ਏਕ ਕੂਪ ਭ੍ਰਾਤਾਨ ਤਕਾਯੋ ॥੭॥
The vigorous hunting exercise had caused Yousaf and his party to become thirsty. The brothers had suggested to go on search for a well to quench their thirst.
ਤਹ ਹਮ ਜਾਇ ਪਾਨਿ ਸਭ ਪੀਯੈ ॥
ਸੋਕ ਨਿਵਾਰਿ ਸੁਖੀ ਹ੍ਵੈ ਜੀਯੈ ॥
[Dialogue begins - the brothers speak] “Let us all head over to the well to drink water, through this our ‘thirst’ will be quenched [their thirst for vengeance] and we will achieve bliss.”
ਯੂਸਫ ਬਾਤ ਨ ਪਾਵਤ ਭਯੋ ॥
ਜਹ ਵਹ ਕੂਪ ਹੁਤੋ ਤਹ ਗਯੋ ॥੮॥
Yousaf had not understood the true meaning of what the brothers had desired. Yousaf unsuspectingly and very simply followed his brothers to where the well was.
ਚਲਿ ਬਨ ਮੈ ਜਬ ਕੂਪ ਨਿਹਾਰਿਯੋ ॥
ਗਹਿ ਭਇਯਨ ਤਾ ਮੈ ਤਿਹ ਡਾਰਿਯੋ ॥
After traveling for some time in the forest they reached the well. The brothers then quickly grabbed Yousaf and hurled him into the well [ they assumed here that Yousaf was dead].
ਘਰ ਯੌ ਆਨਿ ਸੰਦੇਸੋ ਦਯੋ ॥
ਯੂਸਫ ਆਜੁ ਸਿੰਘ ਭਖਿ ਲਯੋ ॥੯॥
Yousaf’s brothers had reached home giving the saddening news of Yousaf being attacked and eaten by a lion during their hunting trip.
ਖੋਜਿ ਸਕਲ ਯੂਸਫ ਕੋ ਹਾਰੇ ॥
ਅਸੁਖ ਭਏ ਸੁਖ ਸਭੈ ਬਿਸਾਰੇ ॥
The family had tirelessly tried to look for Yousaf but he was no where to be found; Yousaf’s family grew very disheartened and had forgotten what true happiness felt like.
ਤਹਾ ਏਕ ਸੌਦਾਗਰ ਆਯੋ ॥
ਕੂਪ ਬਿਖੈ ਤੇ ਤਾ ਕਹ ਪਾਯੋ ॥੧੦॥
One day a merchant had arrived at the well, and upon looking inside he had seen Yousaf at the bottom.
ਤਾ ਕਹ ਸੰਗ ਅਪੁਨੇ ਕਰਿ ਲਯੋ ॥
ਬੇਚਨ ਸਾਹ ਰੂਮ ਕੇ ਗਯੋ ॥
The merchant then proceeded to pull Yousaf out of the well. He took Yousaf captive and went to go sell him to the king of ਰੂਮ.
ਅਧਿਕ ਮੋਲ ਕੋਊ ਨਹਿ ਲੇਵੈ ॥
ਗ੍ਰਿਹ ਕੋ ਕਾਢਿ ਸਕਲ ਧਨੁ ਦੇਵੈ ॥੧੧॥
The price to purchase Yousaf was exorbitant, so much so that one would have to put up all the riches they possessed to acquire him.
ਦੋਹਰਾ ॥
ਜਬੈ ਜਲੀਖਾ ਯੂਸਫਹਿ ਰੂਪ ਬਿਲੋਕ੍ਯੋ ਜਾਇ ॥
ਬਸੁ ਅਸੁ ਦੈ ਤਾ ਕੋ ਤੁਰਤ ਲਿਯੋ ਸੁ ਮੋਲ ਬਨਾਇ ॥੧੨॥
When Zulaikha beheld the stunning form of Yousaf, she promptly gathered heaps of riches to purchase him.
ਚੌਪਈ ॥
ਮੁਖ ਮਾਂਗ੍ਯੋ ਤਾ ਕੋ ਧਨੁ ਦਿਯੋ ॥
ਯੂਸਫ ਮੋਲ ਅਮੋਲਕ ਲਿਯੋ ॥
The trader, who requested a hefty price in exchange for Yousaf, was given immense wealth by Zulaikha; Yet Yousaf’s true value was priceless.
ਭਾਂਤਿ ਭਾਂਤਿ ਸੇਤੀ ਤਿਹ ਪਾਰਿਯੋ ॥
ਬਡੋ ਭਯੋ ਇਹ ਭਾਂਤਿ ਉਚਾਰਿਯੋ ॥੧੩॥
Yousaf was given all sorts of splendor throughout his youth in Zulaikha’s care; he became a well groomed man through her gentle rearing.
ਚਿਤ੍ਰਸਾਲ ਤਾ ਕੌ ਲੈ ਗਈ ॥
ਨਾਨਾ ਚਿਤ੍ਰ ਦਿਖਾਵਤ ਭਈ ॥
One day Zulaikha took Yousaf to an art gallery and showed him various different and magnificent art pieces.
ਅਧਿਕ ਯੂਸਫਹਿ ਜਬੈ ਰਿਝਾਯੋ ॥
ਤਬ ਤਾ ਸੋ ਯੌ ਬਚਨ ਸੁਨਾਯੋ ॥੧੪॥
When Yousaf’s appetite for art had been satiated Zulaikha took the opportunity to say…
ਹਮ ਤੁਮ ਆਜੁ ਕਰੈ ਰਤਿ ਦੋਊ ॥
ਹੈ ਨ ਇਹਾ ਠਾਢੋ ਜਨ ਕੋਊ ॥
“Let us both make love here , not a single person is in sight.”
ਕਵਨ ਲਖੇ ਕਾ ਸੋ ਕੋਊ ਕਹਿ ਹੈ ॥
ਹ੍ਯਾਂ ਕੋ ਆਨਿ ਰਮਤ ਹਮ ਗਹਿ ਹੈ ॥੧੫॥
“Who will be able to see us here? Who would come here and see us reveling in love-making?”
ਦੋਹਰਾ ॥
ਮੈ ਤਰੁਨੀ ਤੁਮ ਹੂੰ ਤਰੁਨ ਦੁਹੂੰਅਨ ਰੂਪ ਅਪਾਰ ॥
ਸੰਕ ਤ੍ਯਾਗਿ ਰਤਿ ਕੀਜਿਯੈ ਕਤ ਜਕਿ ਰਹੇ ਕੁਮਾਰ ॥੧੬॥
“ I [Zulaikha] am a youthful woman and you [Yousaf] are a youthful man. We both possess the gift of having limitless beauty, its as if we were made for each other. Forget all your hesitation Yousaf and make love with me. Why are you stalling my beloved prince?”
ਚੌਪਈ ॥
ਤੈ ਜੁ ਕਹਤ ਨਹਿ ਕੋਊ ਨਿਹਾਰੈ ॥
ਆਂਧਰ ਜ੍ਯੋਂ ਤੈ ਬਚਨ ਉਚਾਰੈ ॥
[Yousaf is speaking] “You say that no one will bear witness to the deed you wish to commit Zulaikha. You say this as if you were blind!”
ਸਾਖੀ ਸਾਤ ਸੰਗ ਕੇ ਲਹਿ ਹੈ ॥
ਅਬ ਹੀ ਜਾਇ ਧਰਮ ਤਨ ਕਹਿ ਹੈ ॥੧੭॥
“The Seven2 bear witness to all of our actions. If they wished they could all go [at this very moment] to Dharamraj [the incarnation of the Lord who reads your karams and decides your fate in the afterlife] and tell him of this lustful desire of yours.
ਅੜਿਲ ॥
ਧਰਮਰਾਇ ਕੀ ਸਭਾ ਜਬੈ ਦੋਊ ਜਾਇ ਹੈਂ ॥
ਕਹਾ ਬਦਨ ਲੈ ਤਾ ਸੌ ਉਤ੍ਰ ਦਿਯਾਇ ਹੈ ॥
“When we both are called to the court of Dharamraj, how would we even be able to show face?”
ਇਨ ਬਾਤਨ ਕੌ ਤੈ ਤ੍ਰਿਯ ਕਹਾ ਬਿਚਾਰਈ ॥
ਹੋ ਮਹਾ ਨਰਕ ਕੇ ਬੀਚ ਨ ਮੋ ਕੌ ਡਾਰਈ ॥੧੮॥
“O clever woman [Zulaikha] have you even contemplated this? By doing such a deed I would be thrown in the greatest depths of hell!”
ਸਾਲਗ੍ਰਾਮ ਪਰਮੇਸ੍ਰ ਇਹੀ ਗਤਿ ਤੇ ਭਏ ॥
ਦਸ ਰਾਵਨ ਕੇ ਸੀਸ ਇਹੀ ਬਾਤਨ ਗਏ ॥
“It is due to such deeds that Parmeshwar became the Shaligram [stone]. Ravan’s ten heads were lost due to this very reason.”
ਸਹਸ ਭਗਨ ਬਾਸਵ ਯਾਹੀ ਤੇ ਪਾਇਯੋ ॥
ਹੋ ਇਨ ਬਾਤਨ ਤੇ ਮਦਨ ਅਨੰਗ ਕਹਾਇਯੋ ॥੧੯॥
“The king of the gods, Indra, was punished with the placement of a thousand female genitalia all over his body. In the same way, Kaamdev [the god of love] was punished to live without a physical body.”
ਇਨ ਬਾਤਨ ਤੇ ਚੰਦ੍ਰ ਕਲੰਕਤਿ ਤਨ ਭਏ ॥
ਸੁੰਭ ਅਸੁੰਭ ਅਸੁਰਿੰਦ੍ਰ ਸਦਨ ਜਮ ਕੇ ਗਏ ॥
“ It is through these lustful thoughts that Chandradev’s [the god of the moon] beauty became blemished. Sumbh, Nisumbh and Mahishasura were cursed to reside in the realm of death for the same wretched deeds.”
ਇਹੀ ਕਾਜ ਕ੍ਰੀਚਕ ਕ੍ਰੀਚਕਨ ਖਪਾਯੋ ॥
ਹੋ ਧਰਮਰਾਟ ਦਾਸੀ ਸੁਤ ਬਿਦੁਰ ਕਹਾਇਯੋ ॥੨੦॥
“ It is for this act of passion that one Kreechak[commander of Matsya kingdom during the Mahabharat whose lustful rage was halted by Bhima] got the other kreechaksb[Kreechak’s brothers who tried to protect him] slain by Bhima. Likewise, Dharamraj took birth in the household of a mistress as Vidura.”
ਸੁਨਿ ਸੁੰਦਰਿ ਤਵ ਸੰਗ ਭੋਗ ਮੋ ਤੇ ਨਹਿ ਹੋਈ ॥
ਸਿਵ ਸਨਕਾਦਿਕ ਕੋਟਿ ਕਹੈ ਮਿਲਿ ਕੈ ਸਭ ਕੋਈ ॥
“O alluring woman, I cannot bring myself to make love with you even if a thousand deities had asked me!”
ਯੌ ਕਹਿ ਕੈ ਭਜਿ ਚਲ੍ਯੋ ਬਾਲ ਠਾਢੀ ਲਹਿਯੋ ॥
ਹੋ ਗਹਿ ਕੈ ਕਰਿ ਸੋ ਐਂਚ ਤਾਹਿ ਦਾਮਨ ਗਹਿਯੋ ॥੨੧॥
After uttering these jarring words Yousaf began to run away [Zulaikha was left standing in shock]. As he started to run Zulaikha grabbed his garment…
ਦੋਹਰਾ ॥
ਕਰ ਦਾਮਨ ਪਕਰਿਯੋ ਰਹਿਯੋ ਗਯੋ ਸੁ ਯੂਸਫ ਭਾਜਿ ॥
ਕਾਮ ਕੇਲ ਤਾ ਸੌ ਨ ਭਯੋ ਰਹੀ ਚੰਚਲਾ ਲਾਜਿ ॥੨੨॥
She had succeeded in ripping off a piece of the cloth, but Yousaf had long escaped her clutches. Zulaikha had failed at making love with Yousaf but still stood bold without any shame for her unrequited love.
ਅੜਿਲ ॥
ਅਵਰ ਕਥਾ ਜੋ ਭਈ ਕਹਾ ਲੌ ਭਾਖਿਯੈ ॥
ਬਾਤ ਬਢਨ ਕੀ ਕਰਿ ਚਿਤ ਹੀ ਮੈ ਰਾਖਿਯੈ ॥
O reader, there is so much more to tell you! But, instead of making this story lengthier it is best [I] keep it hidden within the depths of the heart3.
ਤਰੁਨ ਭਯੋ ਯੂਸਫ ਅਬਲਾ ਬ੍ਰਿਧਿਤ ਭਈ ॥
ਹੋ ਤਾ ਕੋ ਚਿਤ ਤੇ ਰੀਤਿ ਪ੍ਰੀਤਿ ਕੀ ਨਹਿ ਗਈ ॥੨੩॥
Yousaf remained ever-youthful. Zulaikha, on the other hand, had grown aged. Yet, Zulaikha’s undying love for Yousaf was more sprightly than ever before.
ਮਾਰਿ ਮ੍ਰਿਗਨ ਯੂਸਫ ਤਹ ਇਕ ਦਿਨ ਆਇਯੋ ॥
ਪੂਛਨ ਕੇ ਮਿਸੁ ਤਾ ਕੋ ਹਾਥ ਲਗਾਇਯੋ ॥
One day, after having hunted deer, Yousaf came to Zulaikha. With the excuse for asking about Yousaf’s health, Zulaikha took the opportunity to caress him.
ਬਾਜ ਤਾਜ ਜੁਤ ਬਸਤ੍ਰ ਬਿਰਹ ਬਾਲਾ ਜਰਿਯੋ ॥
ਹੋ ਸੋ ਅੰਤਰ ਬਸਿ ਰਹਿਯੋ ਜੁ ਯਾ ਤੇ ਉਬਰਿਯੋ ॥੨੪॥
Yousaf’s crown, horse, clothes all became engulfed in the flames of her passion [just by her touching him!]. Yet, he was not scorched by these vicious flames as he dwelt in the depths of her loving heart.
ਹੇਰਿ ਬਾਲ ਕੋ ਰੂਪ ਚਕ੍ਰਿਤ ਯੂਸਫ ਭਯੋ ॥
ਜੋ ਤਿਹ ਮਨੋਰਥ ਹੁਤੋ ਵਹੇ ਤਾ ਕੋ ਦਯੋ ॥
Yousaf, beholding the form of Zulaikha and her true intentions, became stunned. He decided to fulfill her deepest desire [to wed Yousaf].
ਬਸਤ੍ਰ ਬਾਜ ਕੋ ਜਾਰਿ ਜਲੀਖਾ ਤਿਹ ਛਰਿਯੋ ॥
ਹੋ ਮਿਤ੍ਰ ਪੁਤ੍ਰ ਜ੍ਯੋਂ ਪਾਇ ਤਬੈ ਤਾ ਕੋ ਬਰਿਯੋ ॥੨੫॥
By burning up the belongings of Yousaf, Zulaikha had successfully entrapped him in her play. Zulaikha had raised Yousaf like a son but in the end she married him as her lover.
ਦੋਹਰਾ ॥
ਜਿਹ ਪਾਛੇ ਬਾਲਾ ਪਰੈ ਬਚਨ ਨ ਤਾ ਕੋ ਕੋਇ ॥
ਸਭ ਛਲ ਸੋ ਤਾ ਕੋ ਛਲੈ ਸਿਵ ਸੁਰਪਤਿ ਕੋਊ ਹੋਇ ॥੨੬॥
Once a woman has begun to lustfully pursue someone, there is no way to escape her clutches. Anyone, be they even mighty gods like Shiva or Indra, can fall under her hypnotic spell.
ਇਤਿ ਸ੍ਰੀ ਚਰਿਤ੍ਰ ਪਖ੍ਯਾਨੇ ਤ੍ਰਿਯਾ ਚਰਿਤ੍ਰੇ ਮੰਤ੍ਰੀ ਭੂਪ ਸੰਬਾਦੇ ਦੋਇ ਸੌ ਇਕ ਚਰਿਤ੍ਰ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੨੦੧॥੩੭੮੯॥ਅਫਜੂੰ॥
It is here the tale of the 201st Charitar from the Charitaropakhyan [conversation of the king and minister] concludes. To be continued.
Rome/ਰੂਮ here could be of reference to either the historical Roman empire or the Byzantine Empire (Constantinople aka ਰੂਮ its capital). Zulaikha being princess from ਰੂਮ and Joseph/Yousaf being from the area of ਮਿਸਰ- present day Egypt- could serve to showcase the grip that either “Roman” empire had over the area of ਮਿਸਰ. However, it is interesting to see that neither the Biblical or Islamic versions of this tale claim Zulaikha to be from Rome, rather she is hailed to be from Egypt as well.
The Seven witnesses according to Giani Bishan Singh are Water, Fire, Wind, the Sky, the Earth, the sun, and the moon. However, I speculate this could be possibly reference to a couple of other different things. One could extrapolate ਸਾਖੀ ਸਾਤ to mean the story of 7 - in reference to the Persian Poet Jami’s Haft Awrang (7 Thrones). Jami’s 7 stories have had a profound impact on much of the world, especially since one of the 7 stories happen to be the tale of Yousaf and Zulaikha. The 7 thrones refer to the seven brother stars of the big dipper constellation; again a possible allusion to being cosmological witnesses of the truth. These 7 stories are by design supposed to have a profound spiritual impact on the reader; in a sense the 7 help to one to ‘witness’ the truth of God. Could the guru possibly be making a reference to Jami? Furthermore, it might be possible to extract the meaning of ਸਾਖੀ ਸਾਤ as the 7 archangels mentioned in apocryphal semitic texts such as the Book of Enoch. The seven archangels are , in essence, witnesses to the glory of the supreme. Throughout semitic literature the seven carry out justice- ਧਰਮ. They are representative of the judicial strength through which the Supreme watches all (DharamRaj). In the end, these are merely just some theories I have tried to humbly put forward due to the ਅਟੁਟ, endless, nature of Gurbani.
The Guru here, in fear of the story being too long, redacts information on what happened after Yousaf had escaped from Zulaikha’s claws. Now something of note here is that the Bible, Quran and Jami all explain how Yousaf is actually jailed for quite sometime by Zulaikha (she tries to save face by explaining to her husband that Yousaf was making advances on her and he was trying to escape) after this dramatic incident - which the Guru does not go into. Could the Guru possibly be alluding to this time Yousaf spent imprisoned in the other versions that he had studied? This same question could be asked of other Charitars in which the Guru similarly redacts information. After this point it seems that Jami and the Guru both go on to describe the decaying Zulaikha’s prayers of passion - her longing for Yousaf- being answered by Yousaf in the form of a betrothal, albeit in different ways.
Excellent translation. Thank you for this Seva. Just wanted to point out that the Joseph of this story is the Joseph from the Jewish book of the Bible, Genesis. He is the son of Jacob and Rachel and unrelated to Jesus. Joseph, father of Jesus lived many centuries after this Joseph from Jewish legend: https://en.m.wikipedia.org/wiki/Joseph_(Genesis)
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