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आम्नायेषु नित्यसंयोगमस्य तथाश्वमेधे राजसूये च विद्धि । संयुज्यते धनुषा वर्मणा च हस्तत्राणै रथशस्त्रैश्च भूयः॥५-२९-१६॥
Know that, in the transmitted traditions, this is held to be in constant association with kingship, and likewise in the Aśvamedha and Rājasūya rites. Again and again it is joined with the bow, armor, protective gear for the hands, chariots, and weapons.
english translation
ते चेदिमे कौरवाणामुपायमधिगच्छेयुरवधेनैव पार्थाः । धर्मत्राणं पुण्यमेषां कृतं स्यादार्ये वृत्ते भीमसेनं निगृह्य॥५-२९-१७॥
If these Pārthas were to secure a means regarding the Kauravas through non-lethal restraint alone, it would be for them a meritorious safeguarding of dharma—by restraining Bhīmasena within noble conduct.
english translation
ते चेत्पित्र्ये कर्मणि वर्तमाना आपद्येरन्दिष्टवशेन मृत्युम् । यथाशक्त्या पूरयन्तः स्वकर्म तदप्येषां निधनं स्यात्प्रशस्तम्॥५-२९-१८॥
If, while engaged in ancestral duty, they should meet death under the compulsion of fate, even so—provided they fulfilled their own dharma to the best of their ability—that end would be deemed commendable for them.
english translation
उताहो त्वं मन्यसे सर्वमेव राज्ञां युद्धे वर्तते धर्मतन्त्रम् । अयुद्धे वा वर्तते धर्मतन्त्रं तथैव ते वाचमिमां शृणोमि॥५-२९-१९॥
Or do you think that the entire framework of kings’ dharma operates only in war and stratagem? Or does the framework of dharma operate also in non‑engagement? Thus I hear this statement of yours.
english translation
चातुर्वर्ण्यस्य प्रथमं विभागमवेक्ष्य त्वं संजय स्वं च कर्म । निशम्याथो पाण्डवानां स्वकर्म प्रशंस वा निन्द वा या मतिस्ते॥५-२९-२०॥
First examine, Saṃjaya, the primary division of the four‑varṇa order, and also your own duty. Then, having considered the Pāṇḍavas’ own dharma, commend it or censure it—according to your judgment.
english translation