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गुरुं न हन्यां समरे ब्राह्मणं च विशेषतः । विशेषतस्तपोवृद्धमेवं क्षान्तं मया तव॥५-१७८-२६॥
I would not strike down a teacher in a martial engagement—nor, especially, a brāhmaṇa; especially one advanced in tapas, ascetic discipline. Thus far I have exercised restraint toward you.
english translation
उद्यतेषुमथो दृष्ट्वा ब्राह्मणं क्षत्रबन्धुवत् । यो हन्यात्समरे क्रुद्धो युध्यन्तमपलायिनम् । ब्रह्महत्या न तस्य स्यादिति धर्मेषु निश्चयः॥५-१७८-२७॥
Having seen a brāhmaṇa who has taken up weapons like a kṣatriya, if one—angered in the midst of battle—strikes down that combatant who is fighting and not retreating, then the fault of brahmahatyā (killing a brāhmaṇa) does not accrue to him; this is a settled determination in the dharma-traditions.
english translation
क्षत्रियाणां स्थितो धर्मे क्षत्रियोऽस्मि तपोधन । यो यथा वर्तते यस्मिंस्तथा तस्मिन्प्रवर्तयन् । नाधर्मं समवाप्नोति नरः श्रेयश्च विन्दति॥५-१७८-२८॥
I stand within the dharma of kṣatriyas; I am a kṣatriya, O possessor of austerity. A person who responds to another according to how that other conducts himself in that situation does not incur adharma, and he attains what is beneficial.
english translation
अर्थे वा यदि वा धर्मे समर्थो देशकालवित् । अनर्थसंशयापन्नः श्रेयान्निःसंशयेन च॥५-१७८-२९॥
Whether in matters of artha (practical interest) or of dharma, one who is capable and who understands place and time is preferable to one who is caught in doubt that risks harmful outcomes; certainty in right action is indeed superior.
english translation
यस्मात्संशयितेऽर्थेऽस्मिन्यथान्यायं प्रवर्तसे । तस्माद्योत्स्यामि सहितस्त्वया राम महाहवे । पश्य मे बाहुवीर्यं च विक्रमं चातिमानुषम्॥५-१७८-३०॥
Since, in this disputed matter, you proceed according to what you consider just, therefore, O Rāma, I will engage with you in a great battle. Observe my strength of arms and my extraordinary resolve.
english translation