Among all the great histories, the Bharata is held in the highest esteem. It is said that even if one recites just a quarter of this epic to Brahmins during a śrāddha ceremony, the ancestors of that person are offered inexhaustible food and drink. Such is the power and sanctity of the Bharata. In fact, the wise declare that the Veda itself is best augmented by the study of Itihāsa and Purāṇa. The Veda, it is said, fears a person of little learning, thinking, “He will cross over me.” But the wise one who recites this Kārṣṇa Veda—that is, the Mahābhārata—truly grasps its meaning. Whoever, with a pure heart, studies and recites this epic during every festival is freed from even the gravest sins, such as the killing of a fetus. Such is the assurance given in the tradition. In my opinion, one who has studied the entire Bharata may be considered to have studied all the scriptures. And whoever listens to it daily, with faith and reverence, is blessed with long life, fame, and a path to heaven. So highly is the Bharata regarded that, once, all the gods gathered and weighed the four Vedas on one side of a scale and the Bharata, with all its hidden meanings, on the other. The Bharata outweighed the Vedas, and from that time forth, it has been known in the world as the Mahābhārata—the Great Bharata—because of its surpassing greatness and profound weight. Whoever understands the reason for its name, “Mahābhārata,” is freed from all sins. It is also taught that austerity, study, and the natural order of the Veda are never tainted; only actions corrupted by one’s disposition, such as the forcible seizure of wealth, are truly impure. At this point, the sages, eager to know more, spoke up: “O son of Sūta, you mentioned the holy region of Samantapañcaka. We wish to hear all about it, exactly as it happened.” The storyteller replied, “Listen, O Brahmins, as I recount these auspicious tales. You, the best among men, are worthy to hear the account of Samantapañcaka. At the junction of the Tretā and Dvāpara ages, there was Rāma, the best of warriors, who, overcome by wrath, repeatedly destroyed the royal Kṣatriya class. By his own might, blazing like fire, he annihilated all the Kṣatriyas and created five pools of blood at Samantapañcaka. In those pools, filled with blood, he satisfied his ancestors, so we have heard. Then the ancestors, beginning with Rcīka, approached Rāma and said, ‘Rāma, Rāma, greatly fortunate one, O Bhārgava, we are pleased with you. Because of your devotion to your father and your valor, choose a boon, O illustrious one; whatever you desire, may it be auspicious for you.’ Rāma replied, ‘If my fathers are pleased with me, if I am worthy of their favor, and since, overcome by anger, I destroyed the Kṣatriyas—let me be freed from this sin. This is the boon I request. And may these lakes become holy places, renowned throughout the earth.’ The ancestors agreed, saying, ‘So shall it be.’ They also advised him to forgive, and so he desisted from further violence. The region near these lakes, once filled with blood, became celebrated as the sacred Samantapañcaka. The wise say that a place should be known by the characteristic by which it is truly recognized. Later, when the interval between the Kali and Dvāpara ages arrived, a great battle took place at Samantapañcaka between the armies of the Kurus and the Pāṇḍavas. In that supremely righteous land, free from the faults of the earth, eighteen great armies assembled, eager for battle. There, those twice-born warriors met their end. Thus, the name of that land became celebrated throughout the three worlds. The sages, still curious, then asked, ‘O son of Sūta, you mentioned the term “Akshauhini.” We wish to hear in detail about it—about the numbers of men, horses, chariots, and elephants. Tell us exactly, for you know all things.’ The storyteller replied, ‘A “patti” is said to consist of one chariot, one elephant, five foot soldiers, and three horses. Three pattis make a “senamukha”; three senamukhas make a “gulma.” Three gulmas are called a “gana,” and three ganas make a “vahini.” Three vahinis are known as a “pritaṇa,” and three pritaṇas make a “camū.” Three camūs make an “anīkinī,” and ten anīkinīs make an “akshauhini.” ‘In an akshauhini, according to those skilled in calculation, there are twenty-one thousand eight hundred seventy chariots and the same number of elephants. There are one hundred nine thousand three hundred fifty foot soldiers, and sixty-five thousand six hundred ten horses. Those who know the truth of numbers declare this to be the count for one akshauhini. ‘With this reckoning, eighteen akshauhinis were marshaled for the great war between the Kurus and the Pāṇḍavas. Gathered together at Samantapañcaka, they met their end there, with the Kauravas as the cause, through the wondrous workings of time. ‘Bhishma, master of divine weapons, fought for ten days, and then Drona protected the Kuru army for five days.’ Thus, the tale of the sacred Bharata, of the holy land of Samantapañcaka, and the measure of the mighty akshauhini is recounted, just as it was, for all who seek to know.