Dhanapāla's Ṛishabhapañcāśikā (a collection of 50 verses on the 1st of the 24 Seers)
Dhanapāla's Ṛishabhapañcāśikā (a collection of 50 verses on the 1st of the 24 Seers) transl. Joh. Klatt ZdMG 33 (1879)
Ṛishabhapañcāśikā [48 of 50]
48. He who has wandered for an immeasurable time in existence without fear of accidents, O Lord, has now, at the sight of you, fear both arisen and vanished.[1]
[continuation … → Verse 49… https://www.om-arham.org/blog/view/18839/dhanapalas-%25E1%25B9%259Bishabhapancasika-a-collection-of-50-verses-on-the-1st-of-the-24-seers]
[1] Comm.: Saṃsāre 'nantaṃ kālaṃ bhrāntas tatra ca duḥkhebliyo nnmāg api na bhītaḥ | sāṃprataṃ tvayi dṛishṭe jātaṃ bhayaṃ palāyitaṃ ca | dvau tulyakāla-vacanau | kashāyādibhir aham itthaṃ viḍambita ity ādinā jātaṃ | itthaṃ śamādibhir nirākarishye iti palāyitaṃ cety arthaḥ ||
b. bhīo dukkhāṇaṃ, Gen. instead of Abl., cf. Hem. III, 134 corassa bīhaï = corād bibheti. Meanwhile — with the case in Prakṛit it is not so precise to take, if one believes the Malayagiri († c. 1200 AD) may, who in his Commentary on the Prajñāpanāsūtra v. 3 (ms. or. fol. 732 p. 4 a) says: Tasmin sūtre pañcamī-nirdeśaḥ prākṛitatvāt | prākṛite hi sarvāsu vibhaktisbu api sarvā vibhaktayo yathā-yogaṃ pravartante | tathā cāha Pāṇiniḥ sva-prākṛita-vyākaraṇe vyatyayo 'py āsām (glossiert durch vaipari-tyam api vibhaktīnām) iti.
d. palāyita should be palāia, as also occurs in Hāla, but Setub. I, 2 has, in agreement with our form, vibalāa explained by vipalayita.
It is possible that Dhanapāla is also alluding to his own conversion in this verse, as in v. 3. The commentary uses the first person pronoun here as well as in the previous verses. Dhanapāla would then claim of himself that he was a hell-being, an animal, a human being and a god and again and again so (anantaṃ kālam) until he has finally been converted (saṃprati) to the true faith.
