Shloka 96
धर्मस्य बहुद्वारत्वम् — Nārada’s Audience with Indra (Śānti-parva 340)
भविष्यति वधस्तस्य मत्त एव द्विजोत्तम | द्विजोत्तम! गर्गाचार्यके तेजसे उत्पन्न होकर शक्तिशाली बना हुआ जो कालयवन नामक विख्यात असुर होगा, उसका वध भी मेरे ही द्वारा सम्भव होगा ।।
bhaviṣyati vadhastasya matta eva dvijottama | dvijottama! gargācāryake tejase utpannaḥ śaktimān yo kālayavana-nāma vikhyāta āsuro bhaviṣyati, tasya vadho 'pi mamaiva dvārā sambhaviṣyati || jarāsandhaś ca balavān sarvarāja-virodhanaḥ, girivraje jarāsandha-nāmā bahu-samṛddhiśālī balavān āsura-rājā bhaviṣyati, yaḥ samasta-rājabhiḥ saha vairam ādāya cariṣyati; mamaiva bauddhika-prayatnena tasya api vadhaḥ śakyaḥ ||
ພີສະມະ ກ່າວວ່າ: “ໂອ ດວິຊະອຸດຕະມະ (ພຣາຫມັນຜູ້ປະເສີດ), ຄວາມຕາຍຂອງຜູ້ນັ້ນຈະເກີດຂຶ້ນໂດຍຂ້າພະເຈົ້າແທ້. ໂອ ພຣາຫມັນຜູ້ປະເສີດ! ຈະມີອະສຸຣຜູ້ໂດງດັງນາມວ່າ ກາລະຍະວະນະ—ເຂັ້ມແຂງດ້ວຍເຕຊະອັນເຜົາໄໝ້ຂອງອາຈານ ກັຣກະ—ແລະການປະຫານລາວກໍຈະເປັນໄປໄດ້ໂດຍອຳນາດຂອງຂ້າພະເຈົ້າ. ແລະຈະມີ ຈະຣາສັນທະ ຜູ້ມີກຳລັງຫຼາຍ ແລະຮັ່ງມີຢ່າງຍິ່ງ ເປັນກະສັດອະສຸຣຢູ່ກິຣິວຣະຊະ ຜູ້ຈະທ່ອງໄປເປັນສັດຕູຕໍ່ກະສັດທັງປວງ; ໂດຍຄວາມພາກພຽນແຫ່ງປັນຍາຂອງຂ້າພະເຈົ້າ ການທຳລາຍລາວກໍຈະບັງເກີດຂຶ້ນໄດ້.”
(भीष्म उवाच
Educational Q&A
The passage highlights the interplay of destiny and human agency: even when future events are foreseen, their fulfillment is framed as occurring through deliberate means—especially through counsel, strategy, and the responsible exercise of power in the political-moral order (dharma of kingship).
Bhishma speaks prophetically, naming future formidable adversaries—Kālayavana and Jarāsandha—and asserts that their downfall will be achievable through his agency, emphasizing not only martial outcomes but also the role of intellect and planning in overcoming threats to the realm.