Mahabharata — Virata Parva, Shloka 31
Adhyāya 61: Saṃmohana-astra and the Kuru Withdrawal (संमोहनास्त्रं तथा कुरुनिवृत्तिः)
'जैसे व्याध घोंसलेमें बैठे हुए पक्षियोंको भी मार गिराता है
roudre rudrād ahaṁ hūstraṁ vāruṇaṁ varuṇād api | astram āgneyam agneś ca vāyavyaṁ mātariśvanaḥ | vajrādīni tathāstrāṇi śakrād aham avāptavān ||
ໄວສັມປາຍະນະ ກ່າວວ່າ: ລາວປະກາດວ່າ ຈະຍິງໃຫ້ວີຣະຊົນກົວຣະວະຕົກຈາກລົດຮົບ ງ່າຍດາຍດັ່ງນາຍພານຍິງນົກໃນຮັງ; ແລະດັ່ງອິນດຣະ ຜູ້ຖືຟ້າຜ່າ ທີ່ຜູ້ດຽວກໍທຳລາຍຝູງອະສຸຣະໄດ້, ລາວກໍຈະຢືນພ້ອມຮົບ ແລະທຳລາຍບັນດານັກຮົບຜູ້ມີກຳລັງຫນັກໜ່ວງທີ່ຊຸມນຸມຢູ່ນັ້ນໃຫ້ພິນາດດ້ວຍຕົນເອງ. ຕໍ່ມາ ລາວຢືນຢັນແຫຼ່ງອຳນາດແຫ່ງອາວຸດ: ຈາກຣຸດຣະ ໄດ້ຮັບອາວຸດຣາວດຣະ; ຈາກວະຣຸນະ ໄດ້ຮັບອາວຸດວະຣຸນະ; ຈາກອັກນິ ໄດ້ຮັບອາວຸດອັກເນຍ; ຈາກວາຍຸ (ມາຕະຣິຊະວັນ) ໄດ້ຮັບອາວຸດວາຍະວະ; ແລະຈາກຊັກຣະ (ອິນດຣະ) ໄດ້ຮັບຟ້າຜ່າ (ວັດຊະຣະ) ແລະອາວຸດທິບອື່ນໆ.
वैशम्पायन उवाच
Educational Q&A
The verse highlights that extraordinary power (divine astras) is not merely personal strength but a sanctioned, learned capability tied to cosmic authorities (Rudra, Varuṇa, Agni, Vāyu, Indra). Ethically, it implies that such power should be exercised with disciplined readiness and within the accepted moral framework of battle, since its destructive capacity is immense.
A warrior proclaims confidence that he can single-handedly defeat the Kaurava champions, comparing his effectiveness to a hunter felling birds and to Indra destroying demons. He then lists the divine weapons he has received from major deities, establishing his legitimacy and terrifying battlefield capability.