तस्मिन् घोरे सदा पार्थ संग्रामे रोमहर्षणे । दौणिकर्णकृपैर्गुप्तां महेष्वासै: प्रहारिभि:,कुन्तीनन्दन! उस रोमांचकारी घोर संग्राममें अश्वत्थामा, कर्ण और कृपाचार्य आदि प्रहारकुशल बड़े-बड़े धनुर्धरोंसे सुरक्षित उस कौरव-सेनाको उस समय बहुरूपधारी महाधनुर्धर भगवान् महेश्वरके सिवा दूसरा कौन मनसे भी नष्ट कर सकता था
tasmin ghore sadā pārtha saṅgrāme romaharṣaṇe | dauṇikarṇa-kṛpair guptāṃ maheṣvāsaiḥ prahāribhiḥ | kuntīnandana! us romāñcakārī ghora saṅgrām meṃ aśvatthāmā, karṇa aur kṛpācārya ādi prahārakuśala baṛe-baṛe dhanurdharoṃ se surakṣit us kaurava-senā ko us samay bahurūpadhārī mahādhanurdhara bhagavān maheśvara ke sivā dūsrā kaun man se bhī naṣṭ kar saktā thā
Vyāsa berkata: “Dalam pertempuran yang mengerikan dan senantiasa menggugah bulu roma itu, wahai Pārtha—putra Kuntī—siapa selain Dewa Mahēśvara, sang pemanah agung yang berwujud banyak, yang sanggup bahkan dalam pikiran menghancurkan bala Kaurava yang dijaga Aśvatthāmā, Karṇa, Kṛpa, dan para pemanah perkasa lain yang mahir melancarkan serangan?”
व्यास उवाच
The verse highlights the limits of human power in the face of an exceptionally fortified force, suggesting that only a divine, many-formed supreme power (Maheśvara/Śiva) could accomplish its destruction—even conceptually. Ethically, it frames the war’s escalation as surpassing ordinary human measure, inviting reflection on hubris, the fragility of human agency, and the sense of fate or cosmic order operating through events.
Vyāsa describes the battlefield as terrifying and hair-raising, emphasizing that the Kaurava army is heavily protected by elite warriors such as Aśvatthāmā, Karṇa, and Kṛpa. He then poses a rhetorical question: who could destroy such a guarded host except the great Lord Maheśvara, portrayed as a supreme archer capable of many forms.