Śrīmad-Bhāgavatam 10.63.24
Blended reading (Sanskrit + English inline)
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alabdhvā abhayam anyatra
—
not finding fearlessness elsewhere
Absolutive + accusative. The structural condition of true śaraṇāgati: only when every other shelter has been examined and rejected does the soul turn to Bhagavān. Gauḍīyas read this as the necessary preliminary to genuine prapatti.
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śaraṇa-arthī
—
seeking shelter
Compound: śaraṇa (shelter) + arthin (one seeking). The technical Gauḍīya term for the prapanna-jīva. Even a Śiva-weapon, on becoming śaraṇārthī of Kṛṣṇa, becomes momentarily a model for every bound soul.
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hṛṣīkeśam
—
the master of the senses
Compound: hṛṣīka (senses) + īśa (master). Kṛṣṇa as controller of the senses — Gītā 1.21 and onward. The address is chosen for the situation: the Śiva-jvara, a sensory-affliction-deity, surrenders to the lord of senses, the only one with jurisdiction.
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prayata-añjaliḥ
—
with joined palms restrained
Compound: prayata (self-controlled) + añjali (joined palms). The bodily posture of stuti. Gauḍīyas note: prayata is more than 'folded' — it implies inner saṁyama; añjali without prayata is just hand-folding.
As pointed out by Śrīla Viśvanātha Cakravartī, it is significant that the Śiva-jvara had to leave the side of his master, Lord Śiva, and directly take shelter of the Supreme Personality of Godhead, Lord Kṛṣṇa.
Jvara began to weep. Not finding relief from fear even after going to his own master Siva, knowing Siva could not protect him, being very afraid (bhita), he offered respects to Krsna on the ground, and with devotion he offered praise with folded hands.
Wailing loudly (samākrandan), the Śiva-jvara fought. Then he became afflicted by the strength of Viṣṇu-jvara. Not finding fearlessness elsewhere, wherever he went in fear, he was followed by Viṣṇu-jvara, like Durvasā being followed by Sudarśaṇa. He went everywhere in the mood of surrender, asking “Please protect me” but no one could save him from fear. Then, fearful, desiring protection or shelter (śaraṇārthī), he folded his hands, being purified by devotion, or enthusiastic with devotion (prayata) and praised the Lord. Another version has praṇata: bowing with devotion. Kṛṣṇa was master of his senses he thought compassionately of him. “Śiva-jvara, afflicted by me, is now surrendering to me.”
Even Śiva's own weapon, when overwhelmed, runs not back to Śiva but forward to Kṛṣṇa. The Māheśvara-jvara discovers what every conditioned soul discovers — abhaya is found nowhere but in Bhagavān's hand. With joined palms the fever does what asuras rarely do: he begins to praise.
When the elephant Gajendra, gripped in the crocodile's jaws, exhausts his own strength and the strength of his herd, he finally calls out to Bhagavān (SB 8.2–3). The Lord arrives instantly because the call is finally addressed correctly.
The Śiva-jvara's flight to Kṛṣṇa is the same gesture in a different body: defeated by a higher śakti, refuge is taken with the source of that śakti. Gauḍīyas treat Gajendra-mokṣa as the paradigm — and read this verse as its asura-side echo.
My note
Source: vedabase.io