Nowadays, at the present moment, history means a chronological record, but previously, history means only the important incidences at different times, they were recorded. Therefore, in Mahābhārata or any other Purāṇa also . . . Purāṇas are also history. We don't find any chronological incidences one after another. But the most important selected incidences, especially in connection with God realization, they are recorded.
So this Mahābhārata is also history, and as history is liked by common man, so Mahābhārata was written by Vyāsadeva for understanding of the most common men. Strī-śūdra-dvijabandhūnaṁ trayī na śruti-gocarā (SB 1.4.25). The Vyāsadeva has given explanation why he compiled Mahābhārata, the great history of this Bhārata. Now it is called India, but it was . . . this planet was called Bhārata, Bhārata-varṣa. So he has given explanation that "The Vedic principle, Vedic instructions, they are not directly understandable by common men and women," strī-śūdra-dvijabandhūnaṁ (SB 1.4.25).
Who are common men? Women class, as a class; and Śūdra, laborer class, working class; and strī-śūdra-dvijabandhūnaṁ, and dvija means twice-born, the higher caste. The higher caste means they must be twice-born. How is that? One birth is father and mother, real father and mother, and the next birth is spiritual master and the Vedas. That means when one is trained up in the matter of real knowledge—Veda means real knowledge—by the guidance of the spiritual master, he is supposed to be twice-born.
So dvija-bandhu. Twice-born means cultural society. Those who have Vedic cultured, those who have followed the Vedic principles rigidly, it doesn't matter whether he is a householder or a brahmacārī or a sannyāsī. There are eight divisions of human society: four divisions social structure, and four divisions for spiritual enlightenment. So unless the eight divisions are properly managed, that is not human society. Human society is distinct from animal society by culture. What is that culture? Vedic culture, knowledge. Vedic means knowledge. One must be equipped with full knowledge.
"So this Vedic culture," Vyāsadeva says, "or the Vedic principles, are not very easily understood by women class, by worker class and dvija-bandhu." Dvija-bandhu means the boys who have taken birth in the family who are supposed to be very cultured, but their habit is different. They are called dvija-bandhu.
In every country, that deterioration of social structure has already begun. They are called varṇa-saṅkara. Varṇa-saṅkara actually means that those who are illiterate. So for them it is very difficult to understand the Vedic principles. Therefore the same knowledge is described in stories just like Mahābhārata, Purāṇas, and for understanding of all men, all women. So Mahābhārata is especially written for such class of men and women. And the hero of Mahābhārata is Arjuna. Similarly, the hero of Śrīmad-Bhāgavatam is Arjuna's grandson, Mahārāja Parīkṣit, King Parīkṣit.
Now the history of Śrīmad-Bhāgavatam is like this, that Parīkṣit Mahārāja was a great king, emperor of the world, very pious devotee, all qualified. So sometimes he went to the forest for hunting. The hunting is allowed to the Kṣatriyas, kings, royals, kings. Why? Because a king has to look after administration of the society; therefore sometimes he has to order to kill some man, "Hang this man." Or sometimes he will take the sword in his own hand and kill the culprit, criminal, immediately.
So therefore the killing practice was allowed to the Kṣatriyas, royal family. Therefore sometimes the king would go into the forest and kill some animals to practice. Just like in the medical laboratory, physiological laboratory, some animals are tested to see the physiological condition of the body, similarly, always these experiments are made on the animals.
So Mahārāja Parīkṣit went to the forest for hunting. So he was very tired. He was very tired, and he entered the cottage of one hermitage. He was at that time in meditation. So Parīkṣit Mahārāja was very much thirsty and hungry, and because he was king, he can order anyone, royal order, so he entered the cottage and asked the hermitage, that muni, that "Please give me something to eat. I am very hungry," or "Give me some drinking water."
But he was in meditation. By chance he could not hear Mahārāja Parīkṣit. He was silent. (break) But because he was king, king, royal power, he little became agitated, although he was very nice king, "Oh, he is disordering, er, disobeying my orders?" then he became disgusted. And there was a dead serpent lying there. So he took that dead serpent and put it on the neck of the hermitage and went away.
Now, that hermitage had one boy, a ten years, twelve years old, and that boy had some playmates. They were playing, and some of the boys informed the son of that hermitage that, "Your father has been insulted by the king. He is garlanded with a dead snake." So that boy, the son of that hermitage, became very angry, and he cursed him. That one point is here to see, that a child of a Brāhmin, a son of a Brāhmin, was so powerful that he could curse a great king like Mahārāja Parīkṣit that "You have insulted my father. So that snake will bite you within seven days, and you will die." This was the version.