Shloka 32

Śiva-stavarāja: Upamanyu’s Preface and Initiation of the Śarva-Nāma Enumeration

Anuśāsana-parva 17

Devanagari script

जटी चर्मी शिखण्डी च सर्वाड्र: सर्वभावन: । हरश्न हरिणाक्षश्न सर्वभूतहर: प्रभु:

Transliteration

jaṭī carmī śikhaṇḍī ca sarvāḍraḥ sarvabhāvanaḥ | haraśna hariṇākṣaśna sarvabhūtaharaḥ prabhuḥ ||

Translation

Vāyu berkata: “Dia ialah pertapa berambut gimbal, berselimut kulit, dan bertopang jambul; sentiasa lembap (dengan minyak suci) serta pemelihara sejagat. Dia menerima dan ‘memakan’ persembahan bagi Hara (Śiva) dan persembahan bagi Hari (Viṣṇu); Dialah Tuhan Yang Berdaulat yang menarik kembali semua makhluk (pada akhir zaman).”

Word by Word

जटीmatted-haired

चर्मीwearing a hide/skin

शिखण्डीcrested; wearing a topknot/crest

चand

सर्वाद्रःhaving all mountains (as his form); all-mountain-like

सर्वभावनःthe nourisher/producer of all

हरश्नःdestroyer (epithet of Hara/Śiva)

हरिणाक्षश्नःslayer of the deer-eyed one (epithet; lit. 'deer-eyed-slayer')

सर्वभूतहरःdestroyer/remover of all beings

प्रभुःthe Lord, master

Speaker

वायुदेव उवाच

Characters & Entities

Vāyu (Vāyudeva)

Hara (Śiva)

Hari (Viṣṇu)

Character Dynamics

Dharma Sankata (Moral Dilemma)

War Context

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

The verse presents a theological vision of the Supreme as both ascetic and cosmic ruler—one who sustains all beings yet also withdraws them at the end—while implying a unifying reverence that encompasses both Hara (Śiva) and Hari (Viṣṇu).

What is happening in the narrative?

Vāyu is describing the Lord through a string of epithets: outward marks of asceticism (matted hair, hide-garment, crest) alongside cosmic functions (universal nourishment and final withdrawal), and he frames the deity as one who ‘consumes’ offerings associated with both Śiva and Viṣṇu.