Śrīmad-Bhāgavatam 10.63.30
Blended reading (Sanskrit + English inline)
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acyutam
—
the infallible one
From a (not) + cyuta (fallen, lapsed). Kṛṣṇa as never-falling — the standard Bhāgavata epithet. The fever bows to the infallible because his own lapse has just been forgiven; the name carries the rasa of the moment.
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ānamya
—
having bowed
Absolutive of ā-√nam. Praṇāma is the bodily expression of śaraṇāgati; the Śiva-jvara's praṇāma seals the stuti into action. Gauḍīyas distinguish ānamya (bow + then act) from namaskara as a closing gesture — the fever bows and continues.
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māheśvaraḥ jvaraḥ
—
the Maheśvara-jvara
Compound: māheśvara (belonging to Maheśvara, Śiva) + jvara. He keeps Śiva's name even after surrendering to Viṣṇu — Gauḍīyas note: surrendered service to Bhagavān does not erase the prior identity; it reorders the loyalty.
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janārdanam
—
the agitator of the wicked
Compound: jana (people) + ardana (agitator, tormentor). Kṛṣṇa as the one who afflicts the wicked. Bāṇa marches against the very name that describes what is about to happen to him. The Bhāgavatam's nomenclature warns him; he ignores it.
Then Bana, who would be fighting (yotsyan), mounted his chariot and approached Janardana.
The Lord did not waver from his good qualities such as forgiving everyone’s faults (acyutam). The word tu indicates that though powerful jvara went away, Bāṇa came, out of great foolishness. His driver was Nandīśvara. Jvara describes this in Viṣṇu Purāṇa: nandīśa-saṁgṛhītāśvam adhirūḍho mahāratham / bāṇas tatrāyayau yoddhuṁ kṛṣṇa-kārṣṇibalaiḥ saha // Bāṇa, mounted on a huge chariot with horses guided by Nandīśa, then came to fight with Kṛṣṇa and his armies. Bāṇa came, fighting with the Lord who afflicts the evil people (janardanam). Thus Bāṇa came in order to cause himself suffering.
Pay respects on the ground the jvāra left. The Lord did not waver from his good qualities such as forgiving everyone’s faults (acyutam), even by recitation of praises, or by momentary humility and bestowing fearlessness, if a great offender simply surrenders with words out of fear. Sakṛd eva prapanno yas tavāsmīti ca yācate Abhayaṁ sarvaḍ tasmi dadamy atad vraṁ mama I give fearlessness to he who surrenders to me once, saying “I am yours.” That is my promise. Rāmāyaṇa “Is such mercy suitable to give a person who torments the world?” He is the devotee (māheśvara) of Śiva, and Śiva is dear to me. Thus by the mercy of the Lord, all the faults were destroyed at that moment. The word tu indicates that though powerful, jvara went away, Bāṇa came, out of great foolishness. Bāṇa used Śiva’s chariot and his driver Nandīśvara also. Bāṇa came, fighting with the Lord who afflicts the evil people (janardanam). Thus Bāṇa came in order to cause himself suffering.
When one shelter is granted, the next opponent steps forward. The Śiva-jvara bows and leaves; Bāṇa, reconstituted on a new chariot, comes to fight Janārdana. Saṁsāra's queue is long, but each opponent eventually arrives at the same window.
My note
Source: vedabase.io