Prithvi
This article is about planet Earth who is also depicted as a puranic nurturing goddess namely Prithvi. According to Rigveda, Prithvi is the consort of sky god Dyaus
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| Prithvi | |
|---|---|
| Member of Thirty-three great gods | |
| Other names | Dharti, Bhumi, Avani, Vasundhara, Vasudha, Dharni, Dhara |
| Devanagari | पृथ्वी |
| Affiliation | Devi, Pancha Bhoota |
| Planet | Earth |
| Mantra | Maatuh Prithvih Jagadposhinay Panchtatvaan Paribhavatia Dyauspatnee Cha Namastubhyam Suswaasth Dehee Sakaljanaam |
| Symbol | 🜨 |
| Texts | Rig Veda, Atharva Veda (Prithvi Suktam) |
| Genealogy | |
| Consort | Dyaus |
| Children | Agni (Fire God), Usha (Day goddess), Nisha (Night goddess), Indra (King of heaven), Chandra (Moon) |
| Equivalents | |
| Greek | Gaia |
| Indo-European | Dʰéǵʰōm |
| Roman | Tellus Mater |
| Classical elements |
|---|
Prithvi (Sanskrit: पृथ्वी, Pṛthvī, also पृथिवी, Pṛthivī, "the Vast One", also rendered Pṛthvī Mātā), is the Sanskrit name for the earth, as well as the name of the goddess-personification of it in Hinduism. The goddess Prithvi is an archetypal Mother Goddess, and one of the most important goddesses in Vedic Hinduism.[1]
She is depicted as a stable, fertile, and benevolent presence in Vedic literature. She is frequently addressed as a mother, and a nurturing, generous goddess who provides sustenance to all beings living on her vast, firm expanse. Prithvi (Earth) has worn the entire nature as her clothes and all the fruity trees are the nipples of Mother Earth. Like a mother feeds breastmilk to her baby, Mother Earth nourishes the entire world with grains, fruits, vegetables etc. That's why, Earth is called as 'Mother'. The Rigveda predominantly associates her with Dyaus Pita ('Father Sky'), the Atharvaveda and later texts portray her as an independent deity.[1]
Besides Hinduism, Prithvi holds a significant position in Buddhism, symbolising the vastness and support that the Earth provides to all life. Her appearance in the Buddhist tradition is tied to the very moment of Buddha’s enlightenment, and she is considered the first goddess in the Buddhist pantheon.[2]
Etymology and epithets
[edit]As per a true story, Dyaus and Prithvi together are the incarnations of Shiva-Parvati. As Dyaus (Sky) is broad as the greatness of Lord Shiva and Prithvi (Earth) nourishes the entire world with food like the quality of Goddess Annapoorna (Parvati).
Prithvi is the most frequent Vedic word for both the earth and the Earth-goddess;[3][4] and the poetic formula kṣā́m ... pṛthivī́m ('broad earth').[3][5] The name Pṛthivī (Sanskrit: पृथि्वी) has its roots in Proto-Indo-European mythology, originating from the epithet Plt̥h₂éwih₂, which means "the Broad One." This term highlights the expansive and nurturing nature of the Earth and forms the basis for the Vedic concept of Pṛthivī Mātā, or "Mother Earth."
According to scriptures, God Dyaus is murdered by his own son Indra in the greed heaven. Due to this, Prithvi became a widowed goddess. Later, after many centuries, because of being an incarnation of immortal Lord Shiva, Dyaus reincarnated as Jupiter as Prithvi's husband god. So, we can consider Jupiter as the husband planet of the Earth.
_with_Prithvi_(Earth).jpg)
Goddess Prithvi is referred to by various epithets across different religious traditions, particularly in the Vedic and Buddhist contexts. These epithets highlight her nurturing, sustaining, and protective qualities, as well as her connection to truth, fertility, and abundance. Some of the key epithets used for Prithvi are listed below:[2]
- Bhūmi – 'Soil'. This Vedic epithet becomes her primary name in later Hinduism[3]
- Medinī – 'Fertile one'
- Janitrī – 'Birthplace'
- Viśvasaṃ – 'Source of everything'
- Viśvaṃśu – 'Producer of everything'
- Dhātrī – 'Nursing mother'
- Dhāritrī – 'Nurturer'
- Viśvadhāyā – 'All-nourishing'
- Dharā – 'Upholder'
- Viśvambharā – 'All-bearing'
- Viśvadhārinī – 'All-supporting'
- Ratnagarbhā – 'Repository of gems'
- Ratnavatī – 'Abounding in jewels'
- Vasundharā – 'Bearer of treasure'
In Vedic scriptures
[edit]Three aspects of the term Prithvi appear in the Vedic scriptures: she is the physical earth, the universal mother of creation, and manifest matter that is formed during the cosmogonic process.[6]
Rigveda
[edit]In the Rigveda, the goddess Prithvi is predominantly associated with the Earth, representing the terrestrial realm where human existence unfolds. However, Prithvi is rarely depicted in isolation. She is most often paired with Dyaus, the male deity representing the sky. This coupling of Prithvi and Dyaus forms the dual entity Dyavaprithivi, symbolizing the interconnectedness of the sky and earth. Their unity is so fundamental in the Rigveda that Prithvi is seldom addressed separately, with the two being described as kissing the central point of the world (Rigveda 1.185.5). Their mutual relationship is one of sanctity, as both deities complement each other (4.56.6). Together, they are considered the universal parents, responsible for the creation of the world (1.159) and the gods (1.185).[7][1]
In this divine partnership, Dyaus is frequently referred to as the father, while Prithvi is recognized as the mother. It is suggested in certain hymns that the two were once inseparable, but later parted by Varuna's decree (6.70). Nonetheless, their connection remains strong, with Dyaus fertilising the earth (Prithvi) through rain, although in some instances, they are both credited with providing this nourishment (4.56). While Prithvi is largely associated with the Earth, it is sometimes unclear whether she has a connection to the sky as well.[1] Dyaus and Prithvi are mentioned as the parents of various deities, especially though the listing is not consistent throughout the text.[8]
Beyond her maternal and productive attributes, Prithvi (often alongside Dyaus) is revered for her steadfast support. She is described as firm, upholding all that exists (1.185), encompassing everything (6.70), and as broad and vast (1.185). While she is generally characterized as immovable (1.185), other verses describe her as capable of free movement (5.84). Prithvi and Dyaus are also frequently invoked for wealth, prosperity, and strength (6.70). The rains they produce are praised for their richness, fullness, and fertility (1.22), and they are often called upon for protection from harm, forgiveness of sins (1.185), and to bring joy (10.63). Together, Prithvi and Dyaus represent a vast, stable domain of abundance and safety, a realm governed by the cosmic order (ṛta), which they nurture and sustain (1.159). They are seen as inexhaustible and full of potential life (6.70).[1]
In a funeral hymn, Prithvi is portrayed as a compassionate and gentle mother, as the deceased is asked to return to her lap. She is implored to cover the dead lightly, as a mother would tenderly cover her child with her garment (10.18.10-12).[1]
Atharva Veda
[edit]Prithvi is celebrated extensively in the Atharva Veda, where she is revered as the queen of all creation. She is referred to as the first water in the ocean, tying her to the primordial elements of existence. This description reinforces her fundamental role in the creation of life and the universe, linking her to fertility, abundance, and sustenance. The Atharva Veda highlights Prithvi as a fragrant, life-giving force, but also acknowledges that inherent dangers such as death and disease accompany this creative power. This dual nature emphasizes that while the Earth supports life, it can also bring destruction and hardship, representing the balance between creation and dissolution in the natural world. To avoid or mitigate these dangers, various rituals such as prayers, sacrifices, and the wearing of amulets were performed. This indicates the recognition of Prithvi's immense power and the need to maintain harmony with her through devotion and ritualistic appeasement.[9][6]
One truth is that, Prithvi (Earth) is born of Surya (Sun) who represents boundlessness or infinity. This connection aligns Prithvi with the cosmic order and fertility, positioning her within a larger framework of divine motherhood in Vedic thought. Similar to earlier Vedic texts, the Atharva Veda often presents Prithvi in partnership with Dyaus, the sky god. This pairing symbolizes the unity of heaven and earth, with Dyaus fertilizing Prithvi through rain, allowing life to sprout. Together, they form the universal parents who not only create life on earth but are also responsible for the birth of the gods.[9]
Despite her close associations with various male deities, the hymn emphasizes Prithvi’s inherent greatness and fertility. She is hailed as the source of all plant life, particularly crops, and as the nourisher of all living creatures. Prithvi is described as patient and resilient, providing sustenance to both the virtuous and the wicked, gods and demons alike. Her nurturing role is further highlighted as she is repeatedly addressed as the mother of all and is asked to offer her nourishment, much like a mother feeding her child. She is likened to a nurse to all living beings, with her breasts full of life-giving nectar.[1]
In the hymn, Prithvi’s life-sustaining energy extends beyond the physical realm. She is said to manifest in the scent of both men and women, embody the fortune and brilliance in men, and represent the vibrant energy of maidens. The hymn also asks for Prithvi’s blessings to ensure long life, invoking her nurturing qualities as central to both life and prosperity.
Brahmanas
[edit]In the Śatapatha Brāhmaṇa, Prithvi’s creation is further elaborated. Prajapati, the creator deity, compresses the shell of the primordial egg and throws it into the waters, leading to the formation of the earth from materials such as clay, mud, sand, and rocks. The earth is then spread out and becomes the foundation of the world, highlighting Prithvi’s role as the material basis of the universe.[6]
Similar to Rigveda, the Śatapatha Brāhmaṇa also contains reference to a ritual of the placement of the bones of the deceased in the earth after cremation.[10] According to the Kanda XIII,8,3,3, the text says that "May Savitri deposit thy bones in the mother's lap [māturupastha].' Savitri thus deposits his bones in the lap of the mother [māturupastha], this earth [pṛthivyai]; 'O Earth, be thou propitious unto him!'".[11]
Prithvi’s relationship with other cosmic forces is also evident in the Brahmanas, where she is identified with Aditi, the mother of the gods. In the Brahmanas, Aditi and Prithvi are often conflated, with both representing the physical manifestation of the cosmos. Aditi retains her identity as the cosmic mother, while Prithvi symbolizes the Earth, the tangible, nurturing ground on which all creatures live. In later Brahmanas, Prithvi is less abstract than the waters but is similarly viewed as a manifestation of the material matrix of creation. She is no longer paired with Dyaus but with Prajapati, who becomes her mate in the cosmogonic process. This change reflects a shift in her identity from the earlier Vedic depictions, where she was closely associated with Dyaus as part of a divine pair, to her later role as the earth goddess who embodies the physical universe.[6]
Significance and Influence
[edit]Prakṛti
[edit]The concept of Prithvi also intersects with the philosophical idea of the Prakriti-Purusha duality, which is fundamental to the Samkhya system of thought and later Hindu philosophy. David Leeming, Christopher Fee and other scholars note that Prithvi can be seen as a manifestation of Prakriti—the material, feminine principle that is the source of creation and the foundation of the manifest universe. Prakriti is often paired with Purusha, the male principle representing consciousness or spirit. Wangu points out that this pairing can be understood as a development of the earlier Dyaus-Prithvi duality from Vedic literature, where Dyaus (sky) and Prithvi (earth) were the universal parents. In this later philosophical context, Prithvi, as Prakriti, represents the material energy that brings Purusha’s consciousness into manifestation.[7]
Thus, Prithvi’s role in the Prakriti-Purusha concept positions her as more than just a nurturing earth mother. She becomes a central figure in the metaphysical understanding of the universe, symbolizing the dynamic, creative force that makes the world tangible. This philosophical idea reverberates through Hindu cosmology, linking the goddess to the very processes of creation, preservation, and dissolution in the universe.[7]
References
[edit]- ^ a b c d e f g Cite error: The named reference
:0was invoked but never defined (see the help page). - ^ a b Shaw, Miranda Eberle (2006). Buddhist Goddesses of India. Princeton University Press. ISBN 978-0-691-12758-3.
- ^ a b c West, Martin Litchfield (2007), Indo-European Poetry and Myth, Oxford, England: Oxford University Press, ISBN 978-0-19-928075-9
- ^ Mallory, James P.; Adams, Douglas Q. (1997), Encyclopedia of Indo-European Culture, London: Routledge, ISBN 978-1-884964-98-5
- ^ García Ramón, José L. (2017). Reconstructing Indo-European phraseology: Continuity and renewal (PDF). The Split: Reconstructing Early Indo-European Language and Culture. University of Copenhagen.
- ^ a b c d Pintchman, Tracy (15 April 2015). The Rise of the Goddess in the Hindu Tradition. State University of New York Press. ISBN 978-1-4384-1618-2.
- ^ a b c Leeming, David; Fee, Christopher (2016). The Goddess: Myths of the Great Mother. Reaktion Books. ISBN 978-1-78023-538-7.
- ^ Dalal, Roshen (18 April 2014). Hinduism: An Alphabetical Guide. Penguin UK. ISBN 978-81-8475-277-9.
- ^ a b Wangu, Madhu Bazaz (2003). Images of Indian Goddesses: Myths, Meanings, and Models. Abhinav Publications. ISBN 978-81-7017-416-5.
- ^ Bodewitz, Henk. "Classifications and Yonder World in the Veda". In: Vedic Cosmology and Ethics. Leiden, The Netherlands: Brill, 2019. p. 190 (footnote nr. 60). doi: https://doi.org/10.1163/9789004400139_015
- ^ [https://www.sacred-texts.com/hin/sbr/sbe44/sbe44115.htm Satapatha Brahmana Part V. Sacred Books of the East Vol. 44. Julius Eggeling (translator). Oxford: the Clarendon Press. 1900. p. 433.
External links
[edit]
Media related to Prithvi at Wikimedia Commons
