The Rishis said: we wish to hear, O son of Suta, all about the place you called Samantapanchaka.

Sauti said : Hear, O Brahmanas, the sacred words I say, You are fit, O best of men, to hear them.

At the end of Treta and in the beginning of Dwapara Yuga, the greatest of all that ever wielded arms, Parashurama, being impatient of wrongs, repeatedly destroyed all the Kshatriya races of the world.

That fiery Rama, after destroying the Kshatriyas by his own prowess, made five lakes of blood at Samantapanchaka.

We have heard, that being senseless with anger, he offered oblations to the manes of his ancestors, standing in the bloody water of these lakes.

Thereupon Richika and others of his ancestors appeared and said, "Rama, O blessed Rama, O son of Bhrigu, we are pleased

With your filial piety and prowess. O mighty one, blessing be upon you. O illustrious one. Ask the boon you desire to have.

Rama said: If, O fathers, you are pleased with me, the boon, I ask is that I may be freed from the sin of annihilating the Kshatriyas and that the lakes, that I have made, may become celebrated shrines in the world.

The ancestors then said, "It would be as you have wished. But be pacified.

The region, that lies near those five bloody lakes, has become famous from that day by the name of holy Samantapanchaka.

The wise men have said that every place should be known by a name significant of something which may have made it famous.

At the end of Dwapara and in the beginning of Kali, a great battle was fought between the Kurus and the Pandavas, here at this holy Samantapanchaka.

In that holy place, where there was not the least raggedness, were assembled eighteen Akshauhinis of soldiers, all eager for battle.

an O Brahmanas, they were all killed in that place. Thus, O Brahmanas, its name is explained.

I have described to you that beautiful and holy place. I have told you, O best of Brahmanas, all about this place, a place famous in the three worlds.

The Rishis said : We wish to know, O Son of Suta, all about Akshauhini which you have mentioned to us.

Tell us the numbers of foot-soldiers, horses chariots and elephants, which make Akshauhini, for you know every thing.

Sauti said: One chariot and one elephant, five foot soldiers and three horse-men, form a Patti.

Three Pattis make a Senamukha, three Senamukhas make a Gulma.

Three Gulmas make a Gana, three Ganas a Vahini, three Vahinis taking together, form a Pritana.

Three Pritanas make a Chamu, three Chamus an Anikini and ten times one Anikini is called by the learned as one Akshauhini.

O best of Brahmanas, mathematicians have calculated that there are twenty one thousand eight hundred and seventy chariots in an Akshauhini. The number of elephants is also the same.

Know, the number of foot soldiers is one hundred nine-thousand three hundred and fifty; the number of horses is sixty-five thousand six-hundred and ten.

Those who are acquainted with the Principle of number call the above, explained fully by me, the numbers of an Akshauhini.

O best of Brahmanas, the eighteen Akshauhinis of the Kurus and the Pandava soldiers were composed according to this count.

Time brought them all together in this place and making the Kauravas the cause, destroyed thein all.

Bhishma, skillfull in arms, fought for ten days. Drona defended the Kuru army for five days.

The destroyer of enemy's soldiers, Karna, fought for two days; Shalya for half a day and for a half a day then lasted the club-fight of Duryodhana and Bhima. At the close of that day, Ashvathama, Kritavarma and Kripa.

Destroyed the army of Yudhishthira when his soldiers were unsuspectingly sleeping. O Shaunaka, the best of narrations, the Bharata, which is narrated here at your sacrifice,

Was formerly narrated at the sacrifice of Janamejaya by the learned pupil of Vyasa. In it has been fully described the fame and valour of the kings of the world.

There are three Parvas in the beginning (of this great work), namely Paushya, Pauloma and Astika, which contain many wonderful dictions and descriptions and senses.

As men desirous of final release, accept Vairagya, so it is accepted by the wise. As Self is among things to be known, as life among things that are dear.

So is it the best among all histories and also among all Shastras. There is not a story current in the world which does not depend on it.

As the body depends on the food it partakes so all poets serve and cherish this Bharata.

As the servant who wishes for promotion serves his master and as the words, constituting the various branches of knowledge and the Vedas, display vowels and consonants only, so this excellent history displays the highest knowledge.

Hear the outline of the Parvas (chapters) of this Bharata history which is full of subtle meaning and logical connection and which is rich with the meanings of the Vedas.

The first is called Anukramanika, the second Parva Sangraha; then come Pauloma, Paushya, Astika, Adianshavatarana,

After this the wonderful and thoughtful Sambhava, then Jatugrihadaha, then Hidimba,

Then Baka-vadha and then Chaitraratha, then Panchali-svayamvara Parva,

Then after defeating the rivals in rightful battle Vaivahika Parva, then Viduragamana and Rajya-lambha.

Then Arjuna-vanavasa, Subhadraharana, Harana-harika,

Then Khandava-daha and Mayadarshana, then come Sabha Parva and Mantra Parva,

Then Jarasandha-vadha and Digvijaya; after Digvijaya comes the Parva called Rajasuyika.

Then Arghabhiharana, Shishupalavadha, Dyuta, Anudyuta Parva; Then comes Aranyaka, Kirmira-vadha, Arjunabhigamana;

And then Kairata, in which the battle between Arjuna and Shiva is described; Then Indralokabhigamana.

Then the pathetic, pious and religious story of Nala-upakhyana; Then Tirtha-yatra of the wise king of the Kurus.

Then Jatasura-vadha, then Yakshayuddha, then Nivatakavacha-yuddha and Ajagara;

Then Markandeya-samasya, then the Parva of the meeting of Draupadi and Satyabhama;

Then Ghoshayatra, Mriga-svapna, then Brihidraunikamakhyana and Aindradyumna;

Then Draupadi-Harana-Parva, then Jayadratha-Vimochana, then the story of Savitri, illustrating love of husband and chastity;

After this the story of Rama, then Kundala-Harana Parva:

That which comes next is Aranya and then Virata, where the Pandavas went (in disguise) and fulfilled their promise.

Then the Kichaka-vadha, then Gograhana, then the marriage of Abhimanyu with the daughter of the king of Virata.

Then is the most wonderful Parva Udyoga. The next one is Sanjaya-yana.

Then comes Prajagara, the anxieties of Dhritarashtra, then Sanatsujata, the mysteries of Philosophy.

Then Yanasandhi, the arrival of Sri Krishna. Then the story of Matali and that of Galava:

Then the stories of Savitri, Vamadeva and Vainya; then the stories of Jamadagni and Shodasharajika;

Then the arrival of Krishna at the court, then Vidula-Putra-shasana, then the assemblage of troops and the story of Seta;

Then comes the quarrel of the noble Karna, then the march of the Kuru and Pandava armies to the field of battle.

Then Rathatiratha-Sankhya Parva, then the arrival of wrath-inspiring messenger Uluka;

Then the story of Amba, then the wonderful installation of Bhishma;

Then (the account of) the creation of Jambukhanda and Bhumi, then the account of island.

Then Bhagavad-Gita Parva, then Bhishmavadha, then the installation of Drona and then the death of Sanshaptakas;

Then Abhimanyu-vadha, then Pratijna Parva, then Jayadratha-vadha and Ghatotkacha-vadha;

Then the hair-stirring Drona-vadha, then the discharge of Narayana weapon;

Then Karna Parva and then next to it is Shalya Parva. Then Hrida Pravesha Parva, then Gada-Yudha.

Then Sarasvata and the description of Tirtha and Vansha and then Sauptika, describing the disgraceful conduct of the Kurus.

Then dreadful Aishika Parva, then Jalapradana, then Strivilapa;

Then Shraddha Parva, describing the funeral rites for the killed Kurus; then Charvaka-vadha who was a Rakshasa but appeared as a Brahmana.

Then the coronation of wise Yudhishthira, then Griha-pravibhagaparva;

Then Shanti Parva, then Rajadharmanushasana, then Apaddharma and Mokshadharma;

Then come Shukaprashna-abhigamana, Brahma-prashna-anushasana, the origin of Durvasa and colloquy with Maya.

Next Anushasana, then the ascension of wise Bhishma to heaven.

The next is all sin-destroying Ashvamedha and then Anu-Gita, containing spiritual philosophy.

Next Ashramavashika, Putradarshana and the arrival of Narada;

Then comes Mausala, full of cruel and terrible incidents; then Mahaprasthana; and the ascension to heaven.

Then follows the Purana which is called Khila Harivansha, in it is Vishnu Parva, comes one come describing the early life of Vishnu and the destruction of Kansa.

The last of all is Bhavishya Parva which contains future prophecies. These are, the one hundred Parvas, composed by the noble and great Vyasa.

Having placed them in eighteen Parvas, the son of Lomaharshana, the descendant of Suta, recited them in the forest of Naimisha;

Of which the above is an abridgement. Adi-Parva contains, Paushya, Pauloma, Astika, Adi-anshavatarana,

Sambhava; the burning of the house of lac, the destruction of Hidimba and Baka and Chaitraratha, the Svayamvara of Draupadi;

Her marriage after a righteous battle with the rivals, the arrival of Vidura, the regaining of kingdom,

Arjuna's exile into jungle, the stealing of Subhadra, the gift and receipt of the inarriage dower, the burning of Khandava forest,

The meeting with Maya, these are the contents of Adi Parva. The Paushya Parva contains the greatness of Uttanka.

In Pauloma Parva the account of the Bhrigu and his descendants has been narrated. Astika contains the account of the birth of Garuda all the Nagas,

That of the churning of the ocean, the birth of Uchaishrava and last of all, the Bharata dynasty as described at the snake-sacrifice of king Parikshit. Sambhava Parva treats of the births of various kings. sages and heroes and that of the sage, Krishna Dvaipayana, the partial incarnations of the celestials,

The births of Daityas, Danavas powerful Yakshas, of Nagas, of Gandharvas of birds,

And of all creatures and lastly of the son of Shakuntala by Dushyanta at the hermitage of the sage Kanva, Bharata, the name by which his descendants, are known.

It describes the births of the graet Vasus in the house of Shantanu in the womb of Bhagirathi and their again going to heaven.

And the birth of fiery Bhishma, his renunciation of royalty, his adoption of Brahmacharya,

His adherence to his vow, his protection of Chitrangada, his protection of his younger brother after the death of Chitrangada,

His placing Vichitravirya on the throne, the birth of Dharma on account of the curse of Animandavya,

The births of Dhritarashtra and Pandu, by the blessing of Krishna Dvaipayana and also the birth of the Pandavas,

The conspiracy of Duryodhana to send the Pandavas to Varanavata and other plotting of the sons of Dhritarashtra against the Pandavas;

Advice given to Yudhishthira in the language of the Mlecchas by that well-wisher of the Pandavas, Vidura,

Digging of a under-ground passage in consequence of the words of Vidura; the burning of Purochana and the sleeping hunterwoman with her five sons in the house of lac; the meeting of Pandavas with Hidimbi in the forest.

Then the destruction of Hidimba by powerful Bhima; then the birth of Ghatotkacha,

The meeting of the Pandavas with Vyasa, their stay according to his advice in a Brahmana's house at Ekachakra.

Living in disguise; the destruction of Baka and the astonishment of the people,

The wonderful births of Krishnaa (Draupadi) and Drishtadyumna; hearing from a Brahmana the news of the Svayamvara and in obedience to the request of Vyasa.

And also moved by the desire to win the hand of Draupadi, the departure of the Pandavas to Panchala;

The victory of Arjuna over Angaraparna on the banks of the Bhagirathi; making friendship with him and to hear from him.

The accounts of Tapati, Vasishtha and Aurva; then the arrival of the Pandavas with all the brothers at Panchala;

The hitting of the mark at the city of Panchala by Arjuna and the acquisition of Draupadi by him in the midst of all the kings of the world.

The defeat of Shalya, Karna and all the angry kings by powerful Bhima and Arjuna in the battle that ensued.

The doubting by Rama and Krishna from the great exploits of the brothers that whether they were Pandavas.

Their arrival at the house of the potter where the brothers were living; the grief of Drupada, because Draupadi would be married to five husbands;

The story of five Indras told in consequence; the wonderful and divinely arranged marriage of Draupadi;

The sending of Vidura as an envoy to the Pandavas from the sons of Dhritarashtra; his arrival; and his meeting with Krishna;

Living of the Pandavas at Indraprastha and their rule over half of the kingdom; the fixing of time for the five brothers to live with Draupadi as directed by Narada;

The histories of Sunda and Upasunda are narrated; and then the departure of Arjuna to the forest according to the vow and on account of his seeing Yudhishthira and Draupadi sitting together when he entered into the room to take arms to rescue the kine of a Brahmana; the meeting of Arjuna with Ulupi on his way.

It then describes the birth of Babhruvahana; and the account of Arjuna's visit to many holy pilgrimages; the deliverance by Arjuna of the five celestial maidens.

Who had become alligators by the curse of an ascetic Brahmana; the meeting of Arjuna and Krishna at the holy pilgrimage of Prabhasa;

Arjuna's taking of Subhadra by force with the permission of Krishna on the car which goes every where at the will of the rider;

Taking the dower of Krishna, Arjuna's departure to Indraprastha; the birth of that prodigy of prowess, Abhimanyu, in the womb of Subhadra;

The birth of the children of Draupadi; the pleasure trip of Arjuna and Krishna to the banks of the Yamuna;

The acquisition by them the celebrated bow Gandiva and the discus; the burning of the forest of Khandava; the saving of the life of Maya and the serpent;

The giving birth to son by Rishi Mandapala in the womb of a bird, called Sharangi. The Adi-Parva has been described with these various matters.

Greatly powerful Vyasa has divided this Parva into two hundred and twenty seven chapters.

These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas. a

The second is Sabha Parva which is very extensive and full of matter. It describes the building of the assembly-hall by the Pandavas and the review of their servants;

The description of the courts of Lokapalas by Narada who knows all the celestial regions; the preparations for the Rajasuya Yajna; the destruction of Jarasandha;

The deliverance by Krishna of all the princes those were kept as prisoners (by Jarasandha) at (his capital city) Girivraja, Then it relates the conquest of the world by the Pandavas;

The arrival of the chiefs and potentates with tribute at the Rajasuya Yajna; the destruction of Shishupala at the sacrifice, in connection with Arghya giving;

The grief and envy of Duryodhana at the sight of the magnificence of the sacrifice; the joking of Bhima at the expense of Duryodhana in the great assembly.

The preparation for the game of dice; the defeat of Yudhishthira at the play by cunning and crafty Shakuni;

The deliverance, by the greatly wise Dhritarashtra, of the sorrowful Draupadi who was drowned in the ocean of distress on account of the game;

Seeing this, the attempt of Duryodhana to engage Yudhishthira again in

The exile of Yudhishthira with his brothers by the victorious Duryodhana. These are the matters that have been dwelt in the Sabha Parva.

This Parva is divided into seventy eight chapters and it contains, O best of Brahmanas, two thousand five hundred and eleven slokas. Then comes the third Parva, called Aranya.

It describes the departure of the Pandavas to the forest with the citizens following the wise Yudhishthira;

In order to be gifted with the power of supplying food to the Brahmanas, Yudhishthira's adoration of the Sun by the advice of Dhauinya; the creation of food by this means; the expulsion of Vidura who was always a well-wisher of his master;

Vidura's coming to the Pandavas; his return to Dhritarashtra by his request;

The conspiracy of Duryodhana, being incited by Karna, to destroy the roving Pandavas;

Having learnt this evil intention of Duryodhana, Vyasa's arrival to him. His discussion with Duryodhana on the point of his going to the forest (after the Pandavas); the history of Surabhi related;

The arrival of Maitreya and his instructions to Dhritarashtra; his curse to Duryodhana;

The slaying of Kirmira by Bhima, the arrival of the Panchalas and Vrishnis;

Having heard that the Pandavas had been defeated at an unjust game of dice by Shakuni, the arrival of Krishna and Arjuna allaying Krishna's anger.

The lamentation of Draupadi before Krishna and his cheering of her;

The account of the fall of Saubhva was described by the great Rishi. Then it describes the departure of Krishna to Dwaraka with Subhadra and her son;

The taking of Draupadi's sons by Dhristadyumna to Panchala; the entry of the Pandavas into the beautiful forest of Dvaita.

It then relates the conversation of Draupadi and Bhima with Yudhishthira.

The arrival of Vyasa to the Pandavas, the bestowal of power of Pratismriti to Yudhishthira by the great Rishi.

It then describes the departure of Vyasa, the Pandavas' going to the forest of Kamyaka; the rovings of greatly powerful Arjuna in quest of weapons;

His fight with Shiva who was in the disguise of a hunter; his meeting with the Lokapalas and his receipt of weapons from them;

His journey to the celestial kingdom of Indra and anxiety of Dhritarashtra in consequence.

It then relates the lamentations of Yudhishthira in his meeting with the holy sage Brihadashva.

It then contains the holy and most pathetic story of Nala, illustrating the great patience of Damayanti and the character of Nala.

It then describes how describes how Yudhishthira acquired the mysteries of dice from the great Rishi; then the arrival of great Rishi Lomasha from the celestial region where Arjuna was;

The receipt from the Rishi by the highsouled dwellers of forest (the Pandavas) the news of the third brother (Arjuna) who was then staying in the celestial regions;

The pilgrimages of the Pandavas to various holy places as asked by Arjuna; their attainment of merit and virtue in consequence;

The arrival of great sage Narada at the holy shrine of Pulastya; the arrival of the highsouled Pandavas also at that holy pilgrimage.

Then it relates the account of the deprivation of Karna of his "ear-rings" by Indra and then the sacrificial greatness by Gaya;

The story of Agastya which relates how he ate up the Asura, Vatapi; his approaching Lopamudra to have an offspring.

It then tells the story of Rishyashringa who adopted the life of an ascetic from his boyhood. Then follows the story of greatly powerful Rama, the son of Jamadagni,

In which is described the death of Kartavirya and Haihayas, then the meeting of the Pandavas and the Vrishnis at the holy pilgrimage of Prabhasa;

The story Sukanya in which Bhrigu's son, Chyavana, made the Ashvinis drink Soma Juice at the sacrifice of king Sharyati,

And in which it has been shown how he himself (Chyavana) acquired perpetual youth. Then it relates the history of King Mandhata;

Then it tells the story of prince Jantu and how king Somaka, by offering up his only son Jantu in sacrifice, got one hundred others.

Then follows the beautiful story of the hawk and the pegion; then the trial of king Shivi by Indra, Agni and Dharma,

The story of Ashtavakra in which is narrated the great debate between that Rishi and the first of logicians, named Bandi, the son of Varuna at the sacrifice of Janaka.

The defeat of Bandi and the release of the father of the Rishi (Ashtavakra) from the ocean. Then follows the story of Yavakrita, then that of the great Raibhya,

Then the departure of the Pandavas for Gandhamadana and their staying at a hermitage called Narayana; Bhima's journey to Gandhamadana by the request of Draupadi;

His meeting on his way with the Pandava's son, greatly powerful, Hanumana, who was in a grove of bananas;

His bath in the tank and the destruction of its flowers in searching for the sweet-scented the flower Nalini; his fight with powerful Rakshasas,

Yakshas, including Manimana; destruction of the Asura Jata by him;

The meeting (of the Pandavas) with the Royal sage Vrishaparva; their departure for the hermitage of Arshtishena and then their stay there;

The inciting of Bhima against the Kurus by Draupadi. Then is related the ascent of Kailasa by Bhima, where with the powerful Yakshas,

Headed by Manimana, he fought a great battle; the meeting of the Pandavas with Kubera. Then comes the meeting with Arjuna who had obtained many great weapons.

Then it relates the battle between Arjuna and the great enemy of the celestials Nivatakavachas, who dwelt in Hiranyapuram.

Then comes the account of Arjuna's fight with Paulomas and Kalkeyas; their death at his hand;

The display of weapons by Arjuna before Yudhishthira and its prevention by the great Rishi Narada;

The descent of the Pandavas from the Gandhamadana; the seizure of Bhima by a monster mountain-snake;

The release of Bhima from the snake on answering certain questions of his by Yudhishthira;

The return of the Pandavas to the forest of Kamyaka; the arrival of Krishna to see the sons of Pandu; the arrival of Rishi Markandeya; and his various recitals%3B

The story of Pritha, the son of Vena, was told by the Rishi; also the debate of Sarasvati and that of Rishi Tarkshya.

Then follows the story of Matsya and other old stories recited by Markandeya.

Then come the stories of Indradyumna and Dhundumara, then the story of the chaste wife and the history of Angirasa.

Then is told the meeting of Draupadi and Satyabhama nd their conversation, the return of the Pandavas to the forest of Dvaita;

The procession of the calves and the ! captivity of Duryodhana at the hands of Gandharvas. His rescue by Arjuna when the wretch was being carried away.

Then follows the dream of the deer by Yudhishthira, then the return of the Pandavas to the forest of Kamyaka.

Here follows the long story of Vrihidraunika. Here is related the story of Durvasa.

Then is narrated the forcible abduction of Draupadi by Jayadratha from the hermitage; the pursuit of the wretch by Bhima, swift as the air; the shaving of Jayadratha at the hand of Bhima. Then follows the long story of Ramayana,

In which is shown how Ravana was killed by the prowess of Rama. Then is narrated the story of Savitri,

Then Karna's deprivation of earrings by Indra and his presentation to him a weapon called Shakti;

The story of Araneya in which Dharma gave advice to his son and in which is related how the Pandavas received a boon and went to the west.

These matters are all described in the third Parva called Aranyaka. It contains two hundred and sixty-nine chapters. Its numbers of slokas is eleven thousand, six hundred and sixty four. Then comes the extensive Virata Parva.

It described how the Pandavas arrived at the city of Virata and saw a Shami tree in a cremation ground on which they kept hidden their weapons.

Then have been related their entry into the city and their stay in disguise; then the slaying by Bhima of the wicked Kichaka who lustfully aspired for Draupadi; then the attempt of king Duryodhana to find out the Pandavas;

His despatch of clever spies to all countries to trace out the Pandavas; their failure to discover the mighty sons of Pandu;

First the seizure of Virata's kine by the Trigartas, the fearful battle that followed;

The capture of Virata by the enemy and his rescue by Bhima; the release of his kine also by the Pandava (Bhima).

Then seizure of Virata's kine by the Kurus, the defeat of the Kuru warriors by single handed Arjuna,

The release of the king's kine by Arjuna's valour; the bestowal by Virata of his daughter to Arjuna for his acceptance of her for his son by Subhadra, Abhimanyu, the destroyer of foes. These are the contents of the extensive fourth Parva Virata.

The great Rishi has composed it in sixty seven chapters and it contains two thousand and fifty slokas.

Here now, the contents of the fifth Parva, named Udyoga. When the Pandavas were living at Upaplavya,

Desirous of battle, both Arjuna and Duryodhana went to Krishna and said, "You should help us in this war."

When these words were uttered, the highsouled Krishna replied, “O best of men, a counsellor (myself) who will not fight,

And one Akshauhini of my soldiers, between these two which shall I give to you?" Blind to his own interest, the foolish' Duryodhana asked for the soldiers.

Arjuna chose to possess Krishna as a counsellor, although he will not fight. Then is related the coming of the king of Madra for the assistance of the Pandavas.

Having deceived him on the way by present. Duryodhana induced him to grant him a boon and for that boon he asked his help in the war.

Then it narrates how Shalya went to the Pandavas and how he consoled Yudhishthira by recounting the victory of Indra (over Vitra).

Then is told the dispatch of the Purohita by the Pandavas to the Kurus. Greatly powerful Dhritarashtra, having heard the story of Indra's victory from the Purohita, sent Sanjaya to the Pandavas to ask for peace.

Dhritarashtra heard all about the Pandavas, their friends, Krishna and others; and his great anxiety and sleeplessness in consequence. Vidura's sound, wise and various counsels were given to the wise king Dhritarashtra.

It then contains the excellent truths of spiritual philosophy that were told by Sanatsujata.

To the anxious and sorrowing king. Next morning in the Royal court, Sanjaya spoke.

Of the great friendship between Arjuna and Krishna. It was then that great Krishna, moved by pity and being desirous of bringing peace.

Went himself to Hastinapur, the capital of the Kurus. (It then relates) the rejection of the peaceful offer of Krishna by the king Duryodhana.

An offer which was for the benefit of both parties. Then is related the the story of Dambhodbhava;

Then the search for a bridegroom by Matali for his daughter; then follows the history of the great Rishi Galava.

Then the story of the training of the son of Vidula;. having heard of the evil counsel of Duryodhana and Karna and others;

Krishna's display of his Yoga powers to the kings; then his taking Karna on his chariot and giving him sound advice;

Karna's rejection of Krishna's advice out of pride; then the chastiser of his enemies, Krishna returned to Upaplavya from Hastinapur.

He told the Pandavas all that had happened. It was then the greatly powerful Pandavas, the chastisers of their foes, after consulting properly with one another, inade all preparations for war.

Then follows the march of infantry cavalry, elephants and charioteers from Hastinapur; the review of troops by both parties; the sending of Uluka to the Pandavas by the king (Duryodhana).

As an envoy on the day before the great battle; then the number of charioteers of different classes was related. Then is told the story of Amba.

These are the matters that have been dwelt on, the fifth Parva of the Bharata in full of incidents regarding both peace and war.

Great Rishis, the great Vyasa has composed this Parva in one hundred and eighty six chapters. The number of slokas composed in it by the great Rishi is six thousand six hundred and ninety eight.

Then is told the wonderful Bhishma Parva. Sanjaya related in it the creation of Jambu country.

Then is narrated the great depression of the army of Yudhishthira and the fierce battle that raged for ten successive days.

The high-souled Krishna dispelled in this Parva the great compunction which was felt by Arjuna towards his relatives, by citing reasons based on the philosophy of final emancipation.

In it is also narrated how the magnanimous Krishna, seeing the loss inflicted on the Pandava army, jumped from the chariot and ran swiftly, with dauntless breast and his driving whip in hand, to kill Bhishma. In this Parva also, Krishna smote Arjuna.

The bearer of the Gandiva and the greatest warrior in battle among all wielders of weapons. In it also is narrated how the bowman Arjuna, placing Shikhandi before him.

Wounded Bhishma with his sharpest arrows and felled him from his chariot and how Bhishma lay on his bed of arrows.

This extensive Parva is the sixth in the Bharata. It is composed of one hundred and seventeen chapters. Its number of slokas is five thousand eight hundred and eighty-four as composed by Vyasa, well-learned in the Vedas. Then comes Drona Parva, full of wonderful incidents.

It relates the installation of greatly powerful instructor Drona as the commander of the army; the vow of making Yudhishthira prisoner was taken by the great warrior to please Duryodhana; Sansaptakas taking Arjuna away from the bettle field.

The overthrow by Arjuna of the great king Bhagadatta, as great a warrior as Indra himself, with his elephant Supratika.

The death of the boy-hero, Abhimanyu in his teens, alone and unsupported at the hand of many great car-warriors including Jayadratha.

On the death death of Abhimanyu, the destruction by Arjuna of seven Akshauhinis of soldiers alongwith Jayadratha in a great battle.

Then in order to search Partha, greatly powerful Bhima and the great car-warrior Satyaki, by command of king Yudhishthira.

Entered into the Kaurava ranks, impenetrable even by the celestial; the destruction of the rest of the Sansaptakas.

In this Drona Parva is narrated the deaths of Alambusha, Shrutayus, valorous Jalasandha, Somdatti, Virata, great car-warrior Drupada, Ghatotkacha and others. Being exceedingly angry on account of the death of Drona in battle, Ashvathama also.

Discharged his fearful weapon Narayana. Then is told the story of Rudra, in connection with the burning of the cities. The arrival of Vyasa and the glories of Partha and Krishna are told by him.

These are the matters elaborately narrated in the seventh Parva of the Bharata, in which all the chief and potentates mentioned were killed.

The number of chapters in this Parva is one hundred and seventy. The number of slokas composed in the Drona Parva by the great Rishi, the son of Parashara and the master of great knowledge, is eight thousand nine hundred and nine.

Then comes the most wonderful Parva named Karna. In it is described the appointment of king of the Madra as the charioteer (of Karna).

Then is told the old story of the death of Tripura; the interchange of strong words between Karna and Shalya on their setting out to battle.

Then is narrated the story of the swan and the crow as an insulting allusion to Karna. Then is the death of Pandya at the hands of the high-souled Ashvathama.

Then the death of Dandasena and then that of Danda, then the imminent risk of Yudhishthira in single combat with Karna which took place before all the warriors; the anger of Yudhishthira and Arjuna towards each other;

Krishna's pacification of Arjuna; Bhima's fulfilment of his vow by drinking the heart's blood of Dushasana after ripping open his breast; the slaying of Karna by Arjuna in single combat.

The leader of the Bharata calls this Parva the eighth Parva. The number of its chapters is sixty nine and that of the slokas is four thousand nine hundred and sixty four.

Then is told the wonderful, Parva called Shalya. After the death of all great warriors, the king of Madra became the commander.

Then is described one after the other the encounters of various charioteer; then the deaths of the chief warrior of the Kuru army.

Then the death of Shalya at the hands of Yudhishthira, the death of Shakuni at the hands of Sahadeva.

When only a small remnant of his troops remained alive, Suyodhana retired in to a lake and there creating room for himself, lay hidden.

The receipt of this news by Bhima from some hunters. Then is related how Duryodhana, ever unable to bear affronts, came out of the water, being angered by the insulting words of Yudhishthira. Then is described the fight of Bhima and Duryodhana with clubs.

The arrival of Balarama at the time of the fight is next described. Then is told the sacredness of the Sarasvati.

The continuation of the club fight; the breaking of Duryodhana's thighs by Bhima by a fearful hurl of his club. All this has been described in the wonderful ninth Parva.

The number of chapters in this Parva is fifty-nine and the number of slokas composed by the great Vyasa, the spreader of the fame of the Kuru Dynasty, is three thousand two hundred and twenty.

I shall now describe the contents of the terrible tenth Parva, named Sauptika. On the departure of the Pandavas the great car-warrior, Kritavarma. Kripa and the son of Drona (Ashvathama) came in the evening to he place where Duryodhana was lying with the brocken thigh.

They saw King Duryodhana lying on the ground, his thighs broken and his body covered with blood. The great car-warrior, fearfully angry son of Drona vowed.

"I will not take off my armour without killing all the Panchalas with Dhristadyumna and the Pandavas with their allies."

Having said these words, the three warriors left Duryodhana and entered into the great forest just when the sun was setting.

While they were resting under a large banian tree, they saw owl killing innumerable crows at night.

Seeing this, Ashvathama, his heart being full of rage, remembering the death of his father, determined kill the sleeping Panchalas.

Going to the gate of the camp, he saw a fearful Rakshasa, his head reaching to the very skies, guarding the door. an to

Seeing also that the Rakshasa obstructed him in his discharge of weapons, he began to worship the three-eyed divinity and it pacified him.

Then accompanied by Kripa and Kritavarma, he entered the camp and killed all the sons of Draupadi and all the family of Panchalas, including Dhristadyumna, when they were all unsuspectingly sleeping on their beds. Only Satyaki and the five Pandavas escaped through the counsel of Krishna.

The charioteer of Dhristhadyumna brought to the Pandavas the news of the massacre of the slumbering Panchalas by the son of Drona. Draupadi, grieved by the death of her father, brother and sons.

Sat before her husbands and resolved to die of fasting. Then Bhima of fearful deed, being moved by the words of Draupadi.

Determined to please her, he speedily took up his club and ran in pursuit of the son of his preceptor.

The son of Drona, out of fear of Bhima and as fate would have it discharged the celestial weapon, crying “Let it make the world free of all the Pandavas."

Krishna neutralised the words by saying, “This shall not be," and Arjuna neutralised the weapon by one of his own.

Seeing the wicked intention of Ashvathama, Dvaipayana cursed him and he too cursed Dvaipayana.

The Pandavas took the Jewel on the head of Ashvathama and they with much pleasure presented it to the aggrieved and sorrowing Draupadi.

These matters are dwelt with in this tenth Sauptika Parva. The great Vyasa composed it in eighteen chapters. The numbers of slokas composed in it by the great reciter of the sacred truths, is eight hundred and seventy.

The great Rishi has put together two Parvas, namely Sauptika and Aishika in this Parva. Then the most pathetic Parva called Stree is next told.

Then greatly wise Dhritarashtra, being much afflicted by the death of his sons, moved with vengeance, crushed into pieces an iron statute, the substitute for Bhima, placed before him by Krishna. Then Vidura consoled the great king by removing his worldly affections with reasons pointing to final emancipation.

Then is described the journey of Dhritarashtra with the ladies of his house to the field of battle.

Then were the pathetic and heartrending lamentations of the wives of the heroes. The wrath of Gandhari and Dhritarashtra and their falling into a swoon.

Then did the ladies see those heroes, their slain sons, brothers and father, lying on the field of battle.

The pacification by Krishna of the wrath of Gandhari, who was greatly afflicted by the death of her sons and grandsons.

The cremation of the chiefs and potentates by king Yudhishthira, the greatly wise and the foremost of all virtuous men, according to due rites.

When the presentation of water to the deceased princes was commenced, Kunti acknowledged Karna as her son born in secret.

All this has been described by the great Rishi Vyasa in the most pathetic eleventh Parva.

Its perusal moves every heart and draws tears from every eye. It contains twenty-seven chapters and its number of slokas is seven hundred and seventy-five.

Then comes the Shanti Parva, the twelfth in number, which increases the understanding. It relates the despondency of Yudhishthira.

On his having slain his fathers, brothers, sons, maternal uncles and relations by marriage. There is related how Bhishma taught laws and duties, worth the study of kings who desire to possess knowledge.

If a person understands them, he attains to, consummate knowledge. The mysteries of final emancipation is also elaborately discussed.

This twelfth Parva, the favourite of the wise, contains three hundred and thirty nine chapters.

O Rishis, the wise son of Parashara has described this Parva in fourteen thousand seven hundred and thirty two slokas. Next comes the excellent Anushasana Parva.

The king of the Kurus, Yudhishthira was consoled by hearing the expositions of duties by the son of the Bhagirathi, Bhishma.

It then treats of the rules Dharma and Artha in detail, then the various rules of charity and its different merits.

The different merits of charity according to the subjects of charity; the rules of living, the ceremonials of individual duty and the matchless merits of truth.

It describes the great merit of Brahmanas and kine and it reveals the duties in relation to time and place.

All these excellent matters have been treated in this Anushasana Parva containing variety of incidents. It also describes ascension of Bhishma to heaven.

This is the thirteenth Parva which describe the certainty of righteousness. It contains one hundred and forty six chapters.

The number of slokas in it is eight thousand. Then comes the fourteenth Parva, called Ashvamedhika.

It relates the beautiful story of Samvarta and Marutta; the discovery of treasures (by the Pandavas). Then is described the birth of Parikshit.

Who was burnt by the weapon of Ashvathama and therefore almost dead, but he was revived by Krishna; Arjuna's journey with the sacrificial horse let loose.

And his fight with various chiefs and potentates who seized it in wrath, the encounter of Arjuna with the son of Chitrangada.

And his great risk in the fight with Babhruvahana. Then follows the story of the mongoose in the horse-sacrifice.

Thus is described the wonderful Parva, called Ashvamedhika. Its number of chapters is one hundred and three.

The number of slokas, composed by the greatly wise Rishi, is three thousand three hundred and twenty.

Then comes the fifteenth Parva, named Ashramvasika, in which, abdicating the kingdom and accompanied by Gandhari and Vidura, the King Dhritarashtra went to the forest. Seeing this, virtuous Pritha (Kunti) ever engaged in serving her superiors, left the kingdom of her sons and followed the old couple.

His wonderful seeing of the spirits of the slain heroes through the favour of Vyasa.

On this the old monarch abandoned his sorrow and acquired with his wife the highest fruits of his virtuous deeds Vidura also attained to the highest state, having learned on virtue all his life.

The learned son of Gavalgana the wise and learned Sanjaya also, attained to the highest state. Then it relates the meeting of the just king Yudhishthira with Narada.

Yudhishthira heard from Narada destruction of the Vrishni race. Thus is described this wonderful Parva, called Ashramvasika.

The number of chapters in it is forty two and the number of slokas, composed by the great Rishi, learned in truth, is one thousand five hundred and six. Then is told the terrible Mausala Parva.

It relates how on account of the Brahmana a curse, when they were all deprived of their senses with drink, those tigers of men (belonging to the Vrishni race), with many scars of battle on their bodies, slew one another on the shores of the salt-sea with Eraka grass which became deadly thunders in their hands,

It then relates that Rama and Krishna, after destroying their race, did not rise superior to the way of all-destroying time.

Then is described the arrival of Arjuna, the foremost of men, at Dwarka and his sorrow and affliction seeing the city destitute of the Vrishnis.

Performing the funeral ceremony of his maternal uncle Vasudeva, the foremost man of the Yadu dynasty, he saw the Yadu heroes lying dead where they had been drinking.

He then performed the cremation ceremonies of the illustrious Krishna and Balarama and of the other chief men of the Yadu race.

Then is described the journey of Arjuna from Dwarka with the women and children, the old and the decrepit and the great calamity he met with on the way. He also saw the overthrow of his Gandiva.

He also saw unpropitiousness of his celestial weapons. Seeing that it was impossible to protect the Yadu women.

And seeing all this, he went to Yudhishthira by the advice of Vyasa and asked permission to adopt the life of an ascetic.

Thus is described the sixteenth Parva, called Mausala Parva. Its number of chapters is eight and the number of slokas, composed by Vyasa, learned in truth, is three hundred and twenty. The next is Mahaprasthanika, the seventeenth Parva.

It relates that the best of men, the Pandavas, abdicating their kingdom went with Draupadi in their great journey (Mahaprasthana.)

They met with Agni when they arrived at the sea of red waters. Asked by Agni, the highsouled Partha.

After worshipping him duly, returned to him the great celestial bow Gandiva. Yudhishthira went on his journey and did not look back when one afier the other of his brothers, including Draupadi dropped down dead. Thus is told the seventeenth Parva, called, Mahaprasthanika.

There are three chapters in it and the number of slokas, composed by all truthknowing Vyasa, is three hundred and twenty.

Know, the Parva that comes next is called Svarga, full of heavenly matters; in which is related how the celestial car came to take Yudhishthira.

He however, declined to ascend it without the dog that accompanied him. Seeing the steady adherence of the illustrious Yudhishthira to virtue Dharma giving up the from of the dog, showed himself to the king. Then Yudhishthira, attaining to the celestial regions, felt much pain.

The celestial messenger showed him hell by deception, where the virtuous minded king heard the heart-rending lamentations of his brothers,

Suffering in that region by the laws of Yama. This was shown to Yudhishthira by Indra and Dharma.

Then Yudhishthira, after bathing in the celestial Ganga, gave up his human body and gained that state which his acts merited.

He lived in happiness, honoured by Indra and the celestial. This is the eighteenth Parva narrated by the illustrious Vyasa.

The number of chapters in it is five and its numbers of slokas, O Rishis, composed by the great Vyasa, is two hundred and nine. These are the contents of the eighteen Parvas.

There are Harivansha and Bhavishya in its appendix. The number of slokas, composed by the great Rishi in the Harivansha, is twelve thousand. These are the contents of the chapters called Parva Sangraha in the Bharata.

Eighteen Akshauhinis of soldiers assembled to fight and the battle raised for eighteen days.

He who is learned in the four Vedas with all the Angas and Upanishads, but does not know this history, cannot be considered to be wise.

The greatly intelligent Vyasa has spoken it as a treatise on Dharma, Artha and Kama.

Those who have heard it can never listen to other histories, as those who have heard the sweet voice of the male Kokila (bird) can never listen to the harsh cawing of the crows.

As the three worlds have been created from the five elements, so inspiration of all poets proceeds from this excellent work.

O Brahmanas, as four kinds of creatures depend on space for their existence so all the Puranas depend on this history,

As all the senses are dependent on the wonderful workings of the mind, so all the acts and moral qualities depend on this treatise.

As the body depends on the food is takes, so all the stories current in the world depend on this work.

As servants, wishing to have elevation, always depend on their noble masters, so do all poets depend on this Bharata.

As the blessed domestic Ashrama cannot be surprised by the other Ashramas, so can no poet surpass this poem.

O Rishis, be up and doing. Let your hearts be fixed in virtue, for virtue is the only friend in the other world. Even the most intelligent men can never make their wealth and wives their own hy carefully cherishing them. They are not things lasting.

The Bharata, uttered from the lips of Dvaipayana is matchless, it is sacred, it is virtue itself. It destroys sins and produces good. What is the necessity for him, who hears it when it is being recited, to bathe in the sacred Pushkara!

What ever sin committed in the day by a Brahmana through his senses are all purged off, if he reads the Bharata in the evening.

Whatever sins also he might have cominit in the night by deeds words or mind are all purged off if he reads the Bharata in the first twilight of the morning.

He who gives to a Brahmana, learned in the Vedas and other sciences, one hundred cows with their horns plated with gold and he who listens, daily to the sacred histories of the Bharata, gain equal merit.

As the wide ocean can be easily crossed by men having boats, so this extensive history of great excellence and deep meaning can be understood by the help of this chapter, which is called Parva-Sangraha.