there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other.  They that are engaged in watching for flaws have this vice.  Confidence in one’s own prowess troubleth the core of one’s heart like an incurable disease.  Without either renouncing that at once, or death, there can be no peace.  It is true, O slayer of Madhu, that exterminating the foe by the very roots, may lead to good result in the shape of great prosperity, yet such an act is most cruel.  The peace that may be brought about by our renouncing the kingdom is hardly different from death, which is implied by the loss of kingdom, in consequence of the design of the enemy and the utter ruin of ourselves.  We do not wish to give u the kingdom, nor do we wish to see the extinction of our race.  Under these circumstances, therefore, the peace that is obtained through eve humiliation is the best.  When these that strive for peace by all means without of course wishing for war, find conciliation fail, war becomes in evitable, and then is the time for the display of prowess.  Indeed, when conciliation fails, frightful results follow.  The learned have noticed all this in a canine contest.  First, there comes the wagging of tails, then the bark, then the bark in reply, then the circumambulation, then the showing of teeth, then repeated roars, and then at last the fight.  In such a contest, O Krishna., the dog that is stronger, vanquishing his antagonist, taketh the latter’s meat.  The same is exactly the case with men.  There is no difference whatever.  They that are powerful should be indifferent to avoid disputes with the weak who always bow down.  The father, the king, and he that is venerable in year, always deserve regard.  Dhritarashtra, therefore, O Janardana, is worthy of our respect and worship.  But, O Madhava, Dhritarashtra’s affection for his son is great.  Obedient to his son, he will reject our submission.  What dost thou, O Krishna, think best at this juncture?  How may we, O Madhava, preserve both our interest and virtue?  Whom also, besides thee, O slayer of Madhu, and foremost of men, shall we consult in this difficult affair?  What other friend have we, O Krishna, who like thee is so dear to us, who seeketh our welfare so, who is so conversant with the course of all actions, and who is so well-acquainted with truth?’

“Vaisampayana continued, ’Thus addressed, Janardana replied unto Yudhishthira the just, saying, ’I will go to the court of the Kurus for the sake of both of You.  If without sacrificing your interests I can obtain peace, O king, an act of great religious merit will be mine, productive of great fruits.  I shall then also save from the meshes of death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and the Dhritarashtras, and, in fact, this entire earth.’

“Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to the Kurus, for Suyodhana will never act according to thy words, even if thou advisest him well.  All the Kshatriyas of the world, obedient to Duryodhana’s command, are assembled there.  I do not like that thou, O Krishna, shouldst proceed into their midst, If any mischief be done to thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor even the sovereignty over all the gods will delight us.’