Shloka 33
Adhyāya 6: Śibira-dvāra-sthita Bhūta-varṇana and Aśvatthāmā’s Śaraṇāgati to Mahādeva
कपर्दिनं देवदेवमुमापतिमनामयम्
sañjaya uvāca | kapardinaṃ devadevam umāpatim anāmayam | bhagavān śaṅkaraḥ tapasyāyāṃ parākrame ca sarvadevatābhyo 'dhikaḥ; ataḥ aham evaṃvidhaṃ roga-śoka-rahitaṃ jaṭājūṭa-dhāriṇaṃ devānām api devaṃ bhagavatyā umāyāḥ prāṇavallabhaṃ kapāla-mālā-dhāriṇaṃ bhaganetra-vināśakaṃ pāpahāriṇaṃ triśūla-dhāriṇaṃ parvata-śayanaṃ rudradevaṃ śaraṇaṃ gacchāmi ||
قال سنجيا: «ألجأ إلى كَپَردين—شِڤا، إله الآلهة، الربّ الطاهر الذي لا دَنَس فيه، حبيب أُوما. فإن شانكَرا يفوق سائر الآلهة زهدًا وبأسًا. لذلك أطلب المأوى عند رودرا: الخالي من المرض والحزن، ذو الخُصَل المعقودة، لابس إكليل الجماجم، مُتلف عين بهاگا، مُزيل الخطيئة، حامل الرمح الثلاثي، والراقد على الجبل.»
संजय उवाच
Educational Q&A
In the midst of catastrophic violence, the verse frames ethical and psychological refuge as turning to a higher principle: Śiva is praised as supreme in tapas (self-mastery) and parākrama (power), and as pāpahārin (sin-remover). The teaching emphasizes seeking purification, protection, and steadiness through devotion and surrender (śaraṇāgati), rather than relying only on human strength.
Sañjaya offers a devotional invocation to Śiva/Rudra, describing him through traditional epithets (matted locks, skull-garland, trident, mountain-dweller) and recalling mythic deeds (destroying Bhaga’s eye). This functions as a protective and legitimizing prayer within the tense Sauptika Parva setting, where fear, vengeance, and nocturnal violence dominate the atmosphere.