The Vishnu Purana(毘濕奴往世書)-Book I- Chapter XIII (第一冊第十三章- Posterity of Dhruva(陀樓婆的後裔)

Posterity of Dhruva. Legend of Veṇa: his impiety: he is put to death by the Ṛṣis. Anarchy ensues. The production of Niṣāda and Prithu: the latter the first king. The origin of Sūta and Māgadha: they enumerate the duties of kings. Prithu compels Earth to acknowledge his authority: he levels it: introduces cultivation: erects cities. Earth called after him Prithivī: typified as a cow.

陀樓婆的後裔。維納的傳說：他的不虔誠：他被 Ṛṣis 處死。無政府狀態隨之而來。Niṣāda(尼沙達)和Prithu(普里圖)的誕生：後者是第一位國王。Sūta(蘇塔)和Māgadha(摩揭陀)的起源：它們列舉了國王的職責。Prithu(普里圖)迫使地球承認他的權威：他夷平了地球：引進耕種：建立城市。地球以他的名字命名Prithivī：象徵為一頭牛。

Parāśara said:—

The sons of Dhruva, by his wife Śambhu, were Bhavya and Sliṣṭi. Succāyā, the wife of the latter, was the mother of five virtuous sons, Ripu, Ripuñjaya, Vipra, Vrikala, and Vrikatejas. The son of Ripu, by Vrihatī, was the illustrious Cakṣuṣa, who begot the Manu Cākṣuṣa on Puṣkariṇī, of the family of Varuṇa, the daughter of the venerable patriarch Anaraṇya. The Manu had, by his wife Navalā, the daughter of the patriarch Vairāja, ten noble sons, Uru, Pura, Satadyumna, Tapasvī, Satyavāk, Kavi, Agniṣṭoma, Atirātra, Sudyumna, and Abhimanyu. The wife of Uru, Āgneyī, bore six excellent sons, Anga, Sumanas, Svāti, Kratu, Aṅgiras, and Śiva. Anga had, by his wife Sunīthā, only one son, named Veṇa, whose right arm was rubbed by the Ṛṣis, for the purpose of producing from it progeny. From the arm of Veṇa, thus rubbed, sprang a celebrated monarch, named Prithu, by whom, in olden time, the earth was milked for the advantage of mankind.

波羅奢羅說：

「陀樓婆 (Dhruva) 與妻子桑布 (Śambhu)所生的兒子是巴維亞 (Bhavya ) 和 Slishti(斯利甚蒂)。Succaya (蘇卡婭)，**後者的妻子，是五個賢惠兒子的母親：Ripu、Ripuñjaya、Vipra、Vrikala和 Vrikatejas。瑞普 (Ripu) 與維裡哈提 (Vrihati) 所生的兒子是著名的查克蘇薩 ( Cakṣussa)，他與普斯卡里尼 ( Puskarini)生下了馬努•查克蘇薩 ( Manu Cakṣussa ) ，他屬於瓦茹納 ( Varuṇa)家族，是可敬的族長阿納拉尼亞 (Anaranya)的女兒。馬努與他的妻子瓦拉佳（Vairāja）的女兒納瓦拉（Navala）育有十個貴族兒子：烏魯（Uru）、普拉（ Pura）、薩塔杜姆納（ Satadyumna）、塔帕斯維（ Tapasvī） 、薩蒂亞瓦克（Satyavāk） 、卡維（ Kavi）、阿格尼施托瑪（Agniṣṭoma ） 、阿蒂拉特拉（ Atirātra）、蘇杜姆納（ Sudyumna）和阿比曼紐（Abhimanyu） 。烏魯的妻子阿格尼伊(Āgneyī),生下了六個優秀的兒子：安加、蘇馬納斯、斯瓦蒂、克拉圖、安吉拉斯和希瓦。安加與他的妻子蘇尼塔（Sunīthā）只有一個兒子，名叫維納（Vena），他的右臂被Ṛṣis(聖人)摩擦，目的是為了繁衍後代。從維納的手臂中如此摩擦，誕生了一位著名的君主，名叫Prithu(普里圖)，在古代，他為了人類的利益而榨取了大地。」

**在《往世書》的脈絡中，「後者的妻子」這句話涉及兩個重要人物。首先，它指的是蘇卡婭 (Succaya)，她是斯利甚蒂 (Slishti) 的妻子，也是五個賢德兒子的母親。其次，它指向天神之母阿迪蒂，她因讚美毘濕奴而聞名。兩個人物都強調了文中重要的家庭和神聖關係。

在印度教中，「後者的妻子」可以像徵讚美毘濕奴的眾神之天母阿迪蒂，或像徵斯里什蒂的配偶和五個賢德兒子的母親蘇卡婭，強調女性神靈在創造和美德中的重要性。

Maitreya said:—

Best of Munis, tell me why was the right hand of Veṇa rubbed by the holy sages, in consequence of which the heroic Prithu was produced.

彌勒說：

「最好的牟尼，告訴我為什麼聖人們摩擦維納（Vena）的右手，而產生了英雄Prithu(普里圖)。」

Parāśara said:—

Sunīthā was originally the daughter of Mrityu, by whom she was given to Anga to wife. She bore him Veṇa, who inherited the evil propensities of his maternal grandfather. When he was inaugurated by the Ṛṣis monarch of the earth, he caused. it to be every where proclaimed, that no worship should be performed, no oblations offered, no gifts bestowed upon the Brahmans. “I, the king,” said he, “am the lord of sacrifice; for who but I am entitled to the oblations.” The Ṛṣis, respectfully approaching the sovereign, addressed him in melodious accents, and said, “Gracious prince, we salute you; hear what we have to represent. For the preservation of your kingdom and your life, and for the benefit of all your subjects, permit us to worship Hari, the lord of all sacrifice, the god of gods, with solemn and protracted rites[2]; a portion of the fruit of which will revert to you[3]. Viṣṇu, the god of oblations, being propitiated with sacrifice by us, will grant you, oh king, all your desires. Those princes have all their wishes gratified, in whose realms Hari, the lord of sacrifice, is adored with sacrificial rites.” “Who,” exclaimed Veṇa, “is superior to me? who besides me is entitled to worship? who is this Hari, whom you style the lord of sacrifice? Brahmā, Janārddana. Śambhu, Indra, Vāyu, Ravi (the sun), Hutabhuk (fire), Varuṇa, Dhātā, Pūṣā, (the sun), Bhūmi (earth), the lord of night (the moon); all these, and whatever other gods there be who listen to our vows; all these are present in the person of a king: the essence of a sovereign is all that is divine. Conscious of this, I have issued my commands, and look that you obey them. You are not to sacrifice, not to offer oblations, not to give alms. As the first duty of women is obedience to their lords, so observance of my orders is iñcumbent, holy men, on you.” “Give command, great king,” replied the Ṛṣis, “that piety may suffer no decrease. All this world is but a transmutation of oblations; and if devotion be suppressed, the world is at an end.” But Veṇa was entreated in vain; and although this request was repeated by the sages, he refused to give the order they suggested. Then those pious Munis were filled with wrath, and cried out to each other, “Let this wicked wretch be slain. The impious man who has reviled the god of sacrifice who is without beginning or end, is not fit to reign over the earth.” And they fell upon the king, and beat him with blades of holy grass, consecrated by prayer, and slew him, who had first been destroyed by his impiety towards god.

波羅奢羅說：

「Sunīthā (蘇尼塔)原本是**Mrityu的女兒，後來(被Mrityu) 嫁給了Anga 為妻。她為他生下了維納(Vena)，維納繼承了他外祖父的邪惡傾向。這是當他被地球上的Ṛṣis扶植為君主時引發的。到處都宣布不得對婆羅門進行崇拜、供奉、贈與禮物。他說：

『我，國王，是祭祀之主；除了我之外，誰都有權利獲得這些奉獻。』

Ṛṣis們恭敬地走近君主，用悠揚的口音對他說：

『仁慈的王子，我們向您致敬；聽聽我們要代表什麼。為了維護您的王國和您的生命，並為了您所有臣民的利益，請允許我們以莊嚴而持久的儀式來崇拜Hari(哈里)，所有祭祀之主，眾神之神；其果實的一部分將歸還給你。維施努，供奉之神，在我們的祭祀下得到安撫。國王啊，他將滿足您所有的願望。那些諸侯們，他們的願望都得到了滿足，在他們的王國裡，祭祀之主Hari(哈里)，受到祭祀儀式的崇拜。』

『誰?』

維納驚呼道：

『誰比我優越？除了我之外誰有資格崇拜？你稱之為祭祀之主Hari(哈里)是誰？梵天，Janarddana(毘濕奴的稱號之一)。桑布 (Sambhu)、因陀羅(Indra )、瓦尤 ( Vāyu)、拉維 (Ravi )（太陽）、胡塔布 (Hutabhuk)（火）、Varuṇa、Dhātā、Pūṣā、（太陽）、Bhūmi（土）、夜之主（月亮）；所有這些，以及任何其他聽我們的誓言的神；這一切都體現在國王身上：君主的本質就是神聖的。意識到這一點，我已經發布了我的命令，並希望你們遵守它們。你不可以祭祀、不可以供奉、不可以施捨。由於婦女的首要義務是服從她們的領主，所以遵守我的命令是聖人義不容辭的責任。』

『偉大的國王，請您下令，』

聖人們回答道，

『虔誠之心不可減少。整個世界不過是奉獻的轉化；如果奉獻精神受到壓制，世界就末日了。』

但對維娜的懇求毫無結果。雖然聖人一再重複這個請求，但他拒絕下達他們建議的命令。那些虔誠的牟尼憤怒不已，互相呼喊：

『殺掉這個惡人吧！褻瀆無始無終祭神的不敬之人，不配統治大地。』

他們襲擊了國王，用祈禱聖化的聖草葉片毆打他，並殺死了他，因為他首先因對神靈的不敬而被摧毀。

**Mṛtyu（梵文：मृत्यु，羅馬化： Mṛtyu，字面意思是 「死亡」）是一個梵語詞，意為死亡。在印度教和佛教等佛法宗教中， Mṛtyu（死亡）通常被擬人化為神靈瑪拉（मर）和閻摩（यम）。

Afterwards the Munis beheld a great dust arise, and they said to the people who were nigh, “What is this?” and the people answered and said, “Now that the kingdom is without a king, the dishonest men have begun to seize the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey.” The sages, hearing this, consulted, and together rubbed the thigh of the king, who had left no offspring, to produce a son. From the thigh, thus rubbed, came forth a being of the complexion of a charred stake, with flattened features (like a negro), and of dwarfish stature. “What am I to do?” cried he eagerly to the Munis. “Sit down” (Nishida), said they; and thence his name was Niṣāda. His descendants, the inhabitants of the Vindhya mountain, great Muni, are still called Niṣādas, and are characterized by the exterior tokens of depravity[4]. By this means the wickedness of Versa was expelled; those Niṣādas being born of his sins, and carrying them away. The Brahmans then proceeded to rub the right arm of the king, from which friction was engendered the illustrious son of Veṇa, named Prithu, resplendent in person, as if the blazing deity of Fire bad been manifested.

「隨後，牟尼們看見大片塵土升起，就對附近的人說：

『這是什麼？』

人民回答說：

『現在國家沒有國王，不誠實的人開始奪取鄰國的財產。偉大的牟尼阿，你所看到的巨大塵土是由成群結隊的強盜揚起的，他們急著撲向他們的獵物。』

聖人門聽了，就開始商議，要為無子嗣的國王，共同磨擦他的大腿，並且生下了一個兒子。因為用這樣被摩擦的大腿中，出現了一個有著燒焦木樁膚色、扁平特徵（像黑人）和侏儒身材的小孩。

『我是什麼做的？』

小孩急切地向大巨們喊道。他們對小孩說：

『坐下』（音：Nishida）。

因此，他的名字就叫Nishida(尼沙達)。所以他的後裔，溫迪亞山(Mt. Vindhya)的居民，偉大的牟尼，仍然被稱為Niṣādas，並且具有墮落的外在特徵。透過這種方式，邪惡被驅逐了；那些Niṣādas因他的罪孽而誕生，並將其帶走。後來，婆羅門們又開始摩擦國王的右臂，產生了維納的顯赫兒子Prithu(普里圖)，他的身軀金碧輝煌，彷彿燃燒的火神已經顯現。

There then fell from the sky the primitive bow (of Mahādeva) named Ajagava, and celestial arrows, and panoply from heaven. At the birth of Prithu all living creatures rejoiced; and Veṇa, delivered by his being born from the hell named Put, ascended to the realms above. The seas and rivers, bringing jewels from their depths, and water to perform the ablutions of his installation, appeared. The great parent of all, Brahmā, with the gods and the descendants of Aṅgiras (the fires), and with all things animate or inanimate, assembled and performed the ceremony of consecrating the son of Veṇa. Beholding in his right hand the (mark of the) discus of Viṣṇu, Brahmā recognised a portion of that divinity in Prithu, and was much pleased; for the mark of Viṣṇu's discus is visible in the hand of one who is born to be a universal emperor[5], one whose power is invincible even by the gods.

「隨後，名為阿閔加瓦（ Ajagava ）的原始弓（瑪哈戴瓦；即濕婆的；） 、天箭和全副武裝從天而降。當普里圖誕生時，所有生物都歡欣鼓舞；維納（Vena）從名為普特（Put）的地獄中出生後，升入了天界。海洋和河流從深處帶來了珠寶，還有水來為他的裝置進行沐浴。出現了。偉大的萬物之父梵天與眾神和Aṅgiras(安吉拉斯;鴦耆羅仙人)(火;光）的後裔以及一切有生命或無生命的事物聚集在一起，舉行了維納之子的祝聖儀式。梵天看到他右手中有毘濕奴（Viṣṇu）鐵餅的標記，他認出了普里圖（Prithu）神性的一部分，他感到非常高興。因為毘濕奴（Viṣṇu）鐵餅的標記在一位生來就是宇宙帝王的手中清晰可見，他的力量甚至是眾神所無法戰勝的。

The mighty Prithu, the son of Veda, being thus invested with universal dominion by those who were skilled in the rite, soon removed the grievances of the people whom his father had oppressed, and from winning their affections he derived the title of Rāja, or king[6]. The waters became solid, when he traversed the ocean: the mountains opened him a path: his banner passed unbroken (through the forests): the earth needed not cultivation; and at a thought food was prepared: all kine were like the cow of plenty: honey was stored in every flower. At the sacrifice of the birth of Prithu, which was performed by Brahmā, the intelligent Sūta (herald or bard) was produced, in the juice of the moon-plant, on the very birth-day[7]: at that great sacrifice also was produced the accomplished Māgadha: and the holy sages said to these two persons, “Praise ye the king Prithu, the illustrious son of Veṇa; for this is your especial function, and here is a fit subject for your praise.” But they respectfully replied to the Brahmans, “We know not the acts of the new-born king of the earth; his merits are not understood by us; his fame is not spread abroad: inform us upon what subject we may dilate in his praise.” “Praise the king,” said the Ṛṣis, “for the acts this heroic monarch will perform; praise him for the virtues he will display

「吠陀之子，強大的普里圖（Prithu），被那些精通儀式的人授予了全面的統治權，很快就消除了他父親所壓迫的人民的不滿，並贏得了勝利。他們的感情使他獲得了拉賈（Raja）或國王的頭銜。當他穿越海洋時，水變得堅硬：山脈為他開闢了道路：他的旗幟不間斷地通過（穿過森林）：大地不需要耕種；一想到食物就準備好了：所有的牛都豐產；每朵花中都儲存著蜂蜜。在梵天舉行的普里圖誕生祭祀中，聰明的蘇塔（使者或吟遊詩人）在生日那天，在moon-plant(月光花)的汁液中誕生了 ：在那場偉大的祭祀中成就了摩揭陀(Māgadha) 的誕生：聖賢們對這兩個人說：『讚美維納(Vena) 的傑出兒子普里圖(Prithu) 國王；因為這是你的特殊職責，這是一個適合你讚揚的話題。』

但他們恭敬地回答婆羅門說：

『我們不知道新生地王的所作所為；祂的優點我們不了解；他的名聲並沒有傳到國外：告訴我們，我們可以在哪些方面展現他的讚美?』

『讚美國王，』

聖人說道：

『這位英勇的君主將採取的行動；讚揚他所表現出的美德。』

The king, hearing these words, was much pleased, and reflected that persons acquire commendation by virtuous actions, and that consequently his virtuous conduct would be the theme of the eulogium which the bards were about to pronounce: whatever merits, then, they should panegyrize in their encomium, he determined that he would endeavour to acquire; and if they should point out what faults ought to be avoided, he would try to shun them. He therefore listened attentively, as the sweet-voiced encomiasts celebrated the future virtues of Prithu, the enlightened son of Veṇa.

「國王聽了這番話，大為高興，心想，人是靠德行而受到嘉獎的，因此，吟遊詩人將要頌揚他的德行，無論有什麼功德，都應該歌頌。在他的讚美中，他決定要努力獲得；如果他們指出哪些錯誤是應該避免的，他就會盡力避開他們。因此，當歌頌者們用甜美的聲音頌揚維納開悟之子普里圖未來的美德時，他聚精會神地聆聽著。

The king is a speaker of truth, bounteous, an observer of his promises; he is wise, benevolent, patient, valiant, and a terror to the wicked; he knows his duties; he acknowledges services; he is compassionate and kind-spoken; he respects the venerable; he performs sacrifices; he reverences the Brahmans; he cherishes the good; and in administering justice is indifferent to friend or foe.

「國王是一位說真話、慷慨、遵守諾言的人；他聰明、仁慈、忍耐、勇敢，令惡人畏懼。他知道自己的職責；他接受服務；他富有同情心並且說話和藹可親；他尊重尊者；他獻祭；他尊崇婆羅門；他珍惜美好的事物；在執行正義時對朋友或敵人漠不關心。

The virtues thus celebrated by the Sūta and the Magadhā were chersed in the remembrance of the Rāja, and practised by him when occasion arose. Protecting this earth, the monarch performed many great sacrificial ceremonies, accompanied by liberal donations. His subjects soon approached him, suffering from the famine by which they were afflicted, as all the edible plants had perished during the season of anarchy. In reply to his question of the cause of their coming, they told him, that in the interval in which the earth was without a king all vegetable products had been withheld, and that consequently the people had perished. “Thou,” said they, “art the bestower of subsistence to us; thou art appointed, by the creator, the protector of the people: grant us vegetables, the support of the lives of thy subjects, who are perishing with hunger.

「蘇塔和摩揭陀如此慶祝的美德被珍藏在王的記憶中，並在時機成熟時由他實踐。為了保護這個地球，君主舉行了許多偉大的祭祀儀式，並進行了慷慨的捐贈。他的臣民很快就來到了他身邊。他們曾遭受飢荒的折磨，因為所有可食用的植物在無政府狀態期間都枯死了。在回答他關於他們到來的原因的問題時，他們告訴他，在地球上沒有國王的那段時間裡，所有的蔬菜產品都被扣留了，因此人民都滅亡了。他們說：

『你是我們生存的恩賜；你被造物主任命為人民的保護者：賜予我們蔬菜，以支持你的臣民的生命，他們正在飢餓中死去。』

On hearing this, Prithu took up his divine bow Ajagava, and his celestial arrows, and in great wrath marched forth to assail the Earth. Earth, assuming the figure of a cow, fled hastily from him, and traversed, through fear of the king, the regions of Brahmā and the heavenly spheres; but wherever went the supporter of living things, there she beheld Vaiṇya with uplifted weapons: at last, trembling with terror, and anxious to escape his arrows, the Earth addressed Prithu, the hero of resistless prowess. “Know you not, king of men,” said the Earth, “the sin of killing a female, that you thus perseveringly seek to slay me.” The prince replied; “When the happiness of many is secured by. the destruction of one malignant being, the death of that being is an act of virtue.” “But,” said the Earth, “if, in order to promote the welfare of your subjects, you put an end to me, whence, best of monarchs, will thy people derive their support.” “Disobedient to my rule,” rejoined Prithu, “if I destroy thee, I will support my people by the efficacy of my own devotions.” Then the Earth, overcome with apprehension, and trembling in every limb, respectfully saluted the king, and thus spake: “All undertakings are successful, if suitable means of effecting them are employed.

「聽到這個消息，普里圖拿起他的神弓阿闍加瓦和天箭，憤怒地前去攻擊地球。大地變成了一頭牛的形狀，匆忙逃離了他，出於對國王的恐懼，穿越了梵天和天界。但無論生物的支持者(地球)走到哪裡，她都看到Vaiṇya(瓦尼亞;普里圖的另一個名字)舉起武器：最後，大地因恐懼而顫抖，為了逃脫他的箭，他向普里圖（Prithu）講話，這位英雄具有不可抗拒的力量。

『你不知道嗎，人類之王，』

大地說道，

『你竟然如此執著地想要殺死我，這是殺害女性的罪過。』

王子回答：

『當許多人的幸福得到保障時。一個邪惡生物的毀滅，該生物的死亡是一種美德行為。』

『但是，』

大地說道：

『如果你為了促進臣民的福祉而消滅了我，那麼，最好的君主，你的人民將從中獲得他們的支持。』

『不服從我的統治』

普里圖回答道，

『如果我消滅了你，我會用我自己的奉獻精神來支持我的人民。』

這時，大地惶恐不安，四肢發抖，恭敬地向國王行禮，說道：

『只要採取適當的手段，一切事業都會成功。』

I will impart to you means of success, which you can make use of if you please. All vegetable products are old, and destroyed by me; but at your command I will restore them, as developed from my milk. Do you therefore, for the benefit of mankind, most virtuous of princes, give me that calf, by which I may be able to secrete milk. Make also all places level, so that I may cause my milk, the seed of all vegetation, to flow every where around.

『我將傳授給你成功的方法，如果你願意的話，你可以使用它。所有的蔬菜產品都是舊的，被我毀掉了；但按照您的命令，我將恢復它們，就像從我的牛奶中發育出來的一樣。因此，為了人類的利益，最有德行的王子，請賜予我那頭小牛，讓我能夠分泌牛奶。又使一切地方平坦，好使我的奶，一切植物的種子，都流到各處。』

Prithu accordingly uprooted the mountains, by hundreds and thousands, for myriads of leagues, and they were thenceforth piled upon one another. Before his time there were no defined boundaries of villages or towns, upon the irregular surface of the earth; there was no cultivation, no pasture, no agriculture, no highway for merchants: all these things (or all civilization) originated in the reign of Prithu. Where the ground was made level, the king induced his subjects to take up their abode. Before his time, also, the fruits and roots which constituted the food of the people were procured with great difficulty, all vegetables having been destroyed; and he therefore, having made Svāyambhuva Manu the calf[8], milked the Earth, and received the milk into his own hand, for the benefit of mankind. Thence proceeded all kinds of corn and vegetables upon which people subsist now and perpetually. By granting life to the Earth, Prithu was as her father, and she thence derived the patronymic appellation Prithivī (the daughter of Prithu). Then the gods, the sages, the demons, the Rākṣasas, the Gandharbhas, Yakṣas, Pitris, serpents, mountains, and trees, took a milking vessel suited to their kind, and milked the earth of appropriate milk, and the milker and the calf were both peculiar to their own species

「普里圖因此將數百、數千、數里格的山脈連根拔起，並將它們堆積起來。在他之前，在不規則的地球表面上，村莊或城鎮沒有明確的邊界。沒有耕種，沒有牧場，沒有農業，沒有商人的公路。所有這些（或所有文明）都起源於普里圖的統治。當地面平整時，國王鼓勵他的臣民定居。在他的時代之前，人們取得構成食物的水果和根莖也非常困難，所有蔬菜都被毀壞了。因此，他創造了小牛：斯瓦揚布瓦•馬努（Svāyambhuva Manu），為地球擠奶，並將牛奶送到自己手中，以造福人類。然後是人們現在和永遠賴以生存的各種玉米和蔬菜。普里圖賦予了地球生命，就像她的父親一樣，因此她得到了父親名稱“Prithivī”（普里圖的女兒）。這時，天、聖、魔、羅剎、犍陀羅、夜叉、毘黎、蛇、山、木，各取各類擠奶器，以地擠奶，擠奶者與牛犢。兩者都是各自物種特有的

This Earth, the mother, the nurse, the receptacle, and nourisher of all existent things, was produced from the sole of the foot of Viṣṇu. And thus was born the mighty Prithu, the heroic son of Veṇa, who was the lord of the earth, and who, from conciliating the affections of the people, was the first ruler to whom the title of Rāja was ascribed. Whoever shall recite this story of the birth of Prithu, the son of Veṇa, shall never suffer any retribution for the evil he may have committed: and such is the virtue of the tale of Prithu's birth, that those who hear it repeated shall be relieved from affliction

「這個地球，萬物的母親、照顧者、容器和滋養者，是從維施努的腳底產生的。偉大的普里圖就這樣誕生了，他是維納的英雄兒子，他是大地之主，為了安撫人民的感情，他是第一個被授予拉賈頭銜的統治者。凡是背誦維納之子普里圖誕生故事的人，將永遠不會因他所犯下的罪惡而受到任何報應：這就是普里圖誕生故事的優點，那些聽到它重述的人將得到解脫。 脫離苦難」