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ते वयं न श्रियं हातुमलं न्यायेन केनचित् । अत्र नो यतमानानां वधश्चेदपि साधु तत्॥५-७०-४१॥
We are not prepared to relinquish our rightful prosperity by any (so-called) legal pretext. If, while we strive here for what is just, even a killing sanctioned by judgment were to occur, that too would be acceptable as the consequence of adhering to dharma.
english translation
तत्र नः प्रथमः कल्पो यद्वयं ते च माधव । प्रशान्ताः समभूताश्च श्रियं तामश्नुवीमहि॥५-७०-४२॥
In that matter, our first preference, O Mādhava, is that we and they become pacified and reconciled, and that we attain that prosperity through concord.
english translation
तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया । यद्वयं कौरवान्हत्वा तानि राष्ट्राण्यशीमहि॥५-७०-४३॥
There, this would be the extreme limit—an outcome arising from the exhaustion of severe actions—namely, that we, having eliminated the Kauravas in strategic engagement, would then govern those realms.
english translation
ये पुनः स्युरसंबद्धा अनार्याः कृष्ण शत्रवः । तेषामप्यवधः कार्यः किं पुनर्ये स्युरीदृशाः॥५-७०-४४॥
Moreover, O Kṛṣṇa, if there are hostile parties who are unrelated to us and who act contrary to the ārya norms, even their neutralization is deemed necessary; how much more so in the case of those who are of this kind—persistently hostile and norm-violating.
english translation
ज्ञातयश्च हि भूयिष्ठाः सहाया गुरवश्च नः । तेषां वधोऽतिपापीयान्किं नु युद्धेऽस्ति शोभनम्॥५-७०-४५॥
Most of those on the opposing side are our own kinsmen, allies, and teachers. To bring about their death would be exceedingly sinful; what, then, is commendable in war?
english translation