A History of Indian Literature v2.c19.s6.t4.29

v2.c19.s6.t4.29

It is altogether difficult to fix any definite period for the Saddharma-Puṇḍarīka, as it contains sections belonging to various epochs. The prose in pure Sanskrit, and the Gāthās in "mixed Sanskrit" could not possibly have originated at the same time,³ because, in contents, they often diverge from one another. Both the prose and the Gāthās several times mention the work as a metrical composition. Probably it originally consisted only of verses, with *short* prose passages inserted by way of introduction and as a means of connecting the verses. The short prose passages were later enlarged, especially as the dialect of the verses had become obsolete. Without being actually a commentary, the prose served as an explanation.⁴ It is significant that precisely those chapters which contain no Gāthās, have, on other grounds too, proved to be later additions. These are Chapters XXI-XXVI, which are devoted more to the adoration of Bodhisattvas, while the Saddharma-Puṇḍarīka on the whole serves for the glorification of the Buddha Śākyamuni. One of these Bodhisattvas is Bhaiṣajyarāja, the "Prince of the art of Healing" who in Chapter XXI utters protecting magic formulas (Dhāraṇīs) and in Chapter XXII, after he has, for twelve years, eaten sweet-scented substances and drunk oil, wraps himself in heavenly garments, bathes in oil, and burns himself. During twelve thousand years his body burns without ceasing; and the sole purpose of this magnificent sacrifice and splendid firework display, is to do honour to the Buddha and the Saddharma-Puṇḍarīka. Chapter XXIV is devoted to the Bodhisattva Avalokiteśvara, the great redeemer. He who invokes him, is delivered from every danger. The executioner's sword is shivered into fragments, if he who is sentenced to death, prays to him. All fetters are loosened if his name is but uttered. He rescues the shipwrecked and the caravan which is attacked by robbers. A woman who desires a son or a beautiful daughter, needs only to invoke Avalokiteśvara, and her wish is fulfilled. The chapter also contains a Gāthā passage of considerable length for the glorification of Avalokiteśvara. This, however, is also of more recent date; not *all* the Gāthās are earlier than the prose: some were added later.¹