Prithvi

Prithvi
Prithvi
Earth
Affiliation	Devi
Planet	Earth
Symbol	Cow
Texts	Rig Veda, Atharva Veda (Prithvi Suktam)
Consort	Dyaus
Equivalents
Greek equivalent	Gaia
Indo-European equivalent	Dʰéǵʰōm
Norse equivalent	Jörð
Roman equivalent	Tellus Mater

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 and some branches of Buddhism. The goddess Prithvi is the archetypal Mother goddess and along with Ushas and Aditi, she is one of the most important goddesses of 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. While the Rigveda predominantly associates her with Dyaus Pita ('Father Sky'), the Atharvaveda and later texts portray her as an independent deity.^[1]

In later Hinduism, particularly in Puranic scriptures, the role of Earth goddess is transferred to Bhumi, while the term Prithvi becomes one of her epithets. She becomes significantly associated with Vishnu, one of the most important gods in later Hinduism, and his avatars—Varaha and Prithu.^[1]^[2]

Owing to strong historical Hindu influence, the name is also used for national personifications of Indonesia, where she is referred to as Ibu Pertiwi.

In Vedic scriptures

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.^[3]

Rigveda

In the Rigveda, goddess Prithvi is almost always paired with Dyaus, the male deity associated with the sky.^[4] These two deities are so interdependent in the Rigveda that Prithvi is seldom addressed alone, but rather as part of the dual entity, dyavaprithivi, or sky-earth.^[5] Together, they are described as kissing the center of the world (1.185.5) and sanctifying each other through their complementary relationship (4.56.6). They are considered the universal parents, having created the world (1.159) and the gods (1.185), with Dyaus often referred to as father and Prithvi as mother. There is an implication that the two were once closely joined but later separated by Varuna's decree (6.70). They reunite when Dyaus fertilizes the earth (Prithvi) with rain, though in some cases it is said that together they produce abundant rain (4.56). It remains unclear to what extent Prithvi is exclusively associated with the earth and not the sky.^[1]

In addition to her maternal and productive nature, Prithvi (usually alongside Dyaus in the Rigveda) is celebrated for her supportive qualities. She is often described as firm, one who upholds and supports all things (1.185), encompassing everything (6.70), broad and wide (1.185), and motionless (1.185), though elsewhere she is said to move freely (5.84). Prithvi, with Dyaus, is frequently petitioned for wealth, riches, and power (6.70), with the waters they create together being described as fertile, nourishing, and full (1.22). They are also asked to protect people from danger, expiate sin (1.185), and bring happiness (10.63). Together, they represent a vast, firm realm of abundance and safety, a domain pervaded by order (rita), which they strengthen and sustain (1.159). They are described as unwasting, inexhaustible, and rich in seeds (6.70). In a funeral hymn, the dead are asked to rest in the lap of mother earth, Prithvi, who is described as gracious and kind, gently covering the deceased like a mother covering her child with her skirt (10.18.10-12).^[1]^[3]

Atharva Veda

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.^[6]^[3]

One hymn in the Atharva Veda claims that Prithvi was germinated from the goddess Aditi, who represents boundlessness or infinity. Aditi is often regarded as the mother of the gods in the Rig Veda, which further highlights Prithvi’s role as a life-giving force. 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.^[6]

Like in the Rig Veda, Prithvi is associated with the cow, called Gauri, which is revered for its milk-giving qualities. The cow is seen as a symbol of nourishment and motherhood, making this connection with Prithvi natural. The earth itself is compared to a cow, with its calves represented by different deities (e.g., Agni and Vayu), symbolizing the interconnectedness of nature and divinity.^[6]

Pṛthvī Sūkta

The most extensive hymn in praise of Prithvi in Vedic literature is found in Pṛthvī Sūkta (contains 63 hymns) of the Atharvaveda (12.1). In this hymn, Prithvi is celebrated alone, without mention of Dyaus. It praises Prithvi for her treasures, riches, and her nurturing qualities. She is depicted as a benevolent force who provides material and emotional abundance. The hymn asks for her favor, seeking the constant flow of treasures from her, likening her to a cow that never fails to give milk. This metaphor underscores her role as a provider and nurturer, ensuring the prosperity and well-being of her devotees. The mighty god Indra is her consort (1.6), protecting her from all dangers (12.1.11, 18). Vishnu strides over her (12.1.10), and other gods like Parjanya, Prajapati, and Vishvakarma either protect her, provide for her, or serve as her consorts. Agni is said to pervade her (12.1.19). Despite these associations with male deities, the hymn emphasizes Prithvi’s greatness as a deity in her own right. Her fertility is repeatedly highlighted—she is the source of all plants, especially crops, and nourishes all living creatures. Prithvi is described as patient and strong (12.1.29), supporting both the wicked and the good, the demons and the gods. She is often addressed as a mother and is asked to pour forth milk like a mother to her child. She is called a nurse to all living beings (12.1.4), with breasts full of nectar. The singer of the hymn asks her to offer her breasts so that he might live a long life. Additionally, Prithvi is said to manifest in the scent of men and women, in the luck and light within men, and as the vibrant energy of maidens (12.1.25).^[1]

Yajurveda

Prithvi’s role extends to cosmogonic myths, especially in the Yajuraveda, where she plays a significant part in the creation process. In the Yajurveda, the earth is submerged in the cosmic ocean at the beginning of creation until a boar dives into the waters and brings Prithvi to the surface, enabling creation to unfold.^[3]

The Taittiriya Samhita expands the above Yajuraveda myth and describes the earth as being created from the waters, with the hymn Atharvaveda 12.1.8 stating that Prithvi was originally water (salila). This cosmogonic role positions the earth as the first material entity formed from the more abstract waters, marking an essential stage in creation.^[3]

This myth is seed of the later epic myth of Vishnu’s Varaha (boar) avatara, where the earth (Prithvi, now called Bhumi) is rescued from the depths of the ocean. This myth became a prominent part of later Hindu iconography, where Vishnu, in his boar form, lifts Bhumi out of the cosmic waters. This narrative emphasizes Prithvi's vulnerability in later myths and her need for divine protection, further reflecting the dynamic between the earth and the gods.^[6]^[1]

Brahmanas

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.^[3]

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.^[3]

In Post-Vedic Texts

In post-Vedic Hindu mythology, the earth goddess Prithvi retains a significant presence, though her role undergoes transformation. In the Vedic period, Prithvi was revered as both the literal earth and a divine being embodying stability, fertility, and the nourishing foundation of all life. As Hindu traditions evolved, Prithvi came to be more commonly known as Bhumi or Bhudevi, meaning "the goddess who is the earth." Bhudevi plays a central role in Vaishnavite mythology, where she is often portrayed as a supplicant, oppressed by evil forces, demons, or corrupt rulers. These stories frequently depict her appealing to Vishnu for assistance, and in response, Vishnu intervenes to alleviate her distress by taking different avatars or incarnations, reaffirming the bond between the earth goddess and the cosmic protector. In iconography, Vishnu is often shown standing between Bhudevi and Sri-Lakshmi, symbolizing his protection of both the earth and prosperity.^[1]

While Bhudevi continues to be revered, her role in later mythology shifts from the Vedic portrayal of the earth as the stable, fertile ground supporting all life. In the Rigvedic hymns, Prithvi is exalted for her boundless fertility and capacity to sustain all creatures. However, in medieval texts, these qualities are transferred to other goddesses, such as Shakambhari, Lakshmi, and Mahadevi, while Bhudevi's primary role becomes that of a distressed earth, burdened by the weight of wickedness and seeking divine intervention. This transformation highlights Bhudevi’s evolution from an embodiment of the fertile and life-sustaining earth to a more vulnerable figure who requires divine support in times of crisis.^[1]

Buddhism

In Buddhist texts and visual representations, Pṛthvī is described as both protecting Gautama Buddha and as being his witness for his enlightenment. Prithvi appears in Early Buddhism in the Pāli Canon, dispelling the temptation figure Mara and his army by attesting to Gautama Buddha's worthiness to attain enlightenment. To save Buddha, she wrung out her hair, covering the land with water and drowning the demons.^[7] The Buddha is frequently depicted performing the bhūmisparśa or "earth-touching" mudrā as a symbolic invocation of the goddess. ^[8]

In Chinese Buddhism, she is considered one of the Twenty-Four Protective Deities (二十四諸天 Èrshísì zhūtiān) and is usually enshrined in the Mahavira Hall of Buddhist temples along with the other devas.

Epithets

Category	Transliteration	Gloss
Provider	Bhūmi	Soil
	Dhatri	Nursing Mother
	Dharitri	Nurturer
	Janitra	Birthplace
	Medini	Nurturer
	Prshni	Mother of Plants
	Vanaspatinam Grbhir Osadhinam	Womb of Forest Trees and Herbs
	Vishvadhaya	All-Nourishing
	Vishvagarbha	World's Womb
	Vishvamshu	Producer of Everything
	Vishvasvam	Source of Everything
Sustainer	Dhar	Upholder
	Drdha	Steady One
	Ksama	Patient One
	Sthavara	Stable One
	Vishdava	All-Preserving
	Vishvadharini	All-Supporting
	Vishvamhara	All-Bearing
Enricher	Ratnagarbha	Repository of Gems
	Ratnavati	Abounding in Jewels
	Vasundhara	Bearer of Treasure

References

^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Kinsley, David (1998). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Motilal Banarsidass Publ. ISBN 978-81-208-0394-7.
^ ^a ^b Dalal, Roshen (18 April 2014). Hinduism: An Alphabetical Guide. Penguin UK. ISBN 978-81-8475-277-9.
^ ^a ^b ^c ^d ^e ^f ^g 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.
^ Leeming, David; Fee, Christopher (2016). The Goddess: Myths of the Great Mother. Reaktion Books. ISBN 978-1-78023-538-7.
^ Doniger O'Flaherty 2007, p. 201, 330.
^ ^a ^b ^c ^d Wangu, Madhu Bazaz (2003). Images of Indian Goddesses: Myths, Meanings, and Models. Abhinav Publications. ISBN 978-81-7017-416-5.
^ Shaw 2006, p. 27.
^ Shaw 2006, p. 17.

Works cited

Doniger O'Flaherty, Wendy, ed. (2007). Rigvedapenguincl00anon The Rig Veda: An Anthology: One Hundred and Eight Hymns. Harmondsworth: Penguin Books. ISBN 978-0-14-044989-1.
Shaw, Miranda Eberle (2006). Buddhist Goddesses of India. Princeton University Press. ISBN 978-0-691-12758-3.

External links

Media related to Prithvi at Wikimedia Commons

[:0-1] ^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Kinsley, David (1998). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Motilal Banarsidass Publ. ISBN 978-81-208-0394-7.

[:3-2] Dalal, Roshen (18 April 2014). Hinduism: An Alphabetical Guide. Penguin UK. ISBN 978-81-8475-277-9.

[:2-3] ^ ^a ^b ^c ^d ^e ^f ^g 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.

[4] Leeming, David; Fee, Christopher (2016). The Goddess: Myths of the Great Mother. Reaktion Books. ISBN 978-1-78023-538-7.

[FOOTNOTEDoniger_O'Flaherty2007201,_330-5] Doniger O'Flaherty 2007, p. 201, 330.

[:1-6] Wangu, Madhu Bazaz (2003). Images of Indian Goddesses: Myths, Meanings, and Models. Abhinav Publications. ISBN 978-81-7017-416-5.

[FOOTNOTEShaw2006[httpsarchiveorgdetailsbuddhistgoddesse00shawpage27_27]-7] Shaw 2006, p. 27.

[FOOTNOTEShaw200617-8] Shaw 2006, p. 17.

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