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Line 1: − + − + − + − महन्तानि भूतानि महाभूतानि । mahantāni bhūtāni mahābhūtāni ।+ − Because of their importance or grossness, they are known as mahabhuta. The body of all living beings and non-living substances of this earth are made from them.<ref name=":0" />+ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − इह हि द्रव्यं पञ्चमहाभूतात्मकम् ।१७.२<ref>Ashtanga Sangraha, Sutra Sthana, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B8%E0%A4%82%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A7%E0%A5%A7-%E0%A5%A8%E0%A5%A6 Adhyayas 11-20]</ref> iha hi dravyaṁ pañcamahābhūtātmakam ।17.2+ + − Speaking of the evolution of the five great elements, the Taittiriya Upanishad<ref>Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. [https://archive.org/details/puranicencyclopa00maniuoft/page/358/mode/2up?view=theater See: Jivatman]</ref> says, + − आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।...॥ १ ॥<ref>Taittiriya Upanishad, Brahmananda Valli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 1].</ref>+ − Meaning: Air originated from the sky, from air came fire, from fire came water and from water came earth.+ + − So, earth is believed to have originate from water. Amazing earth. shabd, touch, form, taste, smell are the five properties of earth.+ − + − + − === Wind ===+ − The origin of air is assumed to be from the sky. ¶vkdk'k}k;q%¸ air is also considered to be eternal. The air has its own property of touch and the quality of the sky shabd. In this way the two properties of air - touch and word are everlasting. − === Fire ===+ − Fire is also called tej. The origin of fire is believed to be from air. − Fire is considered to be ¶ok;ksjkfXu¸. Fire has three properties of shabd, touch and form. All three qualities are eternal. Such are the three properties of fire.+ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − === Aap ===+ − Aap is called water. The origin of water is assumed to be from aap -¶vxzsjki%¸. aap is considered to be everlasting.+ − Water has shabd, touch, form and taste properties. All four properties are eternal.+ − === Earth ===+ − Earth is believed to originate from water. Amazing earth. shabd, touch, form, taste, smell are the five properties of earth. − Apart from the above basic essential properties, there are some other characteristics in these mahabhutas which we can feel through our senses, for example in the earth, water, light, air respectively, we can infer the characteristics of smell, liquidity, consistency etc. Similarly, we can see the experience of resistance in the sky.+ + + − + − Sky shabd+ − Air shabd, touch+ − fire (tej) shabd, touch, form+ − − aap (water) shabd, touch, form, taste − − Earth shabd, touch, form, taste, smell − − The manifestations of Sattva, Rajas, Tamas qualities are described in the five great elements. As per the nature of their qualities, the predominance of sattva quality in the sky, rajo quality in air, sattva and rajo quality in fire, sattva and Tamas qualities in aap (water) and tamas quality in the earth can be seen. − − Five great elements Predominance of sattva, rajas, tamas − − Sky Sattva predominance − − Wind Rajas predominance − − fire Sattva + Rajas predominance − − aap Sattva + Tamas predominance − − Earth tamas predominance − − The entire universe is created by these five elements. − − • The five great elements- Water, fire, air, sky and earth. − − • The five great elements and their properties are continual. − − • The creation of the universe is made from these five elements.<ref name=":0">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-2.pdf Chapter 2]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref> − − the Earth is one of the five great elements. − − == Amarakosha == − समानार्थक:भू,भूमि,अचला,अनन्ता,रसा,विश्वम्भरा,स्थिरा,धरा,धरित्री,धरणि,क्षोणि,ज्या,काश्यपी,क्षिति,सर्वंसहा,वसुमती,वसुधा,उर्वी,वसुन्धरा,गोत्रा,कु,पृथिवी,पृथ्वी,क्ष्मा,अवनि,मेदिनी,मही,विपुला,गह्वरी,धात्री,गो,इला,कुम्भिनी,क्षमा,भूतधात्री,रत्नगर्भा,जगती,सागराम्बरा,इडा,भूत,इरा,रोदस्,रोदसी − − 2।1।3।2।4 − − सर्वंसहा वसुमती वसुधोर्वी वसुन्धरा। गोत्रा कुः पृथिवी पृथ्वी क्ष्मावनिर्मेदिनी मही॥ विपुला गह्वरी धात्री गौरिला कुम्भिनी क्षमा। भूतधात्री रत्नगर्भा जगती सागराम्बरा। − − == Shabdakalpadruma == − पृथ्वी, स्त्री, (पृथुः स्थूलत्वगुणयुक्ता । “वोतो गुण- वचनात् ।” ४ । १ । ४४ । इति ङीष् ।) पृथिवी । (यथा, देवीभागवते । ३ । १३ । ८ । “मधुकैटभयोर्मेदसंयोगोत् मेदिनी स्मृता । धारणाच्च धरा प्रोक्ता पृथ्वी विस्तारयोगतः ॥”) पृथोर्दुहितृत्वस्वीकारादेतन्नाम । यथा, अग्नि- पुराणे । “दुहितृत्वमनुप्राप्ता देवी पृथ्वी तथोच्यते ॥” हिङ्गुपत्री । कृष्णजीरकः । इत्यमरः । २ । ९ । ३७, २ । ९ । ४० ॥ (एतस्याः पर्य्यायो यथा, -- “कृष्णजीरः सुगन्धश्च तथैवोद्गारशोधनः । कालाजाजीतु सुषवी कालिका चोपकालिका ॥ पृथ्वीका कारवी पृथ्वी पृथुः कृष्णोपकुञ्चिका । उपकुञ्ची च कुञ्ची च बृहज्जीरक इत्यपि ॥” इति भावप्रकाशस्य पूर्ब्बखण्डे प्रथमे भागे ॥) वृत्तार्हन्माता । इति हेमचन्द्रः ॥ पुनर्नवा । स्थूलैला । इति राजनिर्घण्टः ॥ (सप्तदशाक्षर- पादकश्च्छन्दोभेदः । इति छन्दोमञ्जरी ॥ अस्य लक्षणादिकं छन्दःशब्दे द्रष्टव्यम् ॥) − − पृथिवी, स्त्री, (प्रथते विस्तारं यातीति । प्रथ + “प्रथेः षिवन् संप्रसारणञ्च ।” उणा० १ । १५० । इति षिवन् सम्प्रसारणञ्च । ङीष् ।) मर्त्त्याद्यधि- ष्ठानभूता । तत्पर्य्यायः । भूः २ भूमिः ३ अचला ४ अनन्ता ५ रसा ६ विश्वम्भरा ७ स्थिरा ८ धरा ९ धरित्री १० धरणी ११ क्षौणी १२ ज्या १३ काश्यपी १४ क्षितिः १५ सर्व्वंसहा १६ वसुमती १७ वसुधा १८ उर्व्वी १९ वसुन्धरा २० गोत्रा २१ कुः २२ पृथ्वी २३ क्ष्मा २४ अवनिः २५ मेदिनी २६ मही । इत्यमरः । २ । १ । २ -- ३ ॥ भूर् २८ भूमी २९ धरणिः ३० क्षोणिः ३१ क्षोणी ३२ क्षौणिः ३३ क्षमा ३४ अवनी ३५ महिः ३६ रत्नगर्भा ३७ सागराम्बरा ३८ अब्धिमेखला ३९ भूतधात्री ४० रत्नावती ४१ देहिनी ४२ पारा ४३ विपुला ४४ मध्यमलोक- वर्त्मा ४५ । इति भरतः ॥ धरणीधरा ४६ धारणी ४७ महाकान्ता ४८ जगद्वहा ४९ गन्धवती ५० खण्डनी ५१ गिरिकर्णिका ५२ धारयित्री ५३ धात्री ५४ सागरमेखला ५५ सहा ५६ अचलकीला ५७ गौः ५८ अब्धिद्बीपा ५९ द्विरा ६० इडा ६१ इडिका ६२ इला ६३ इलिका ६४ । इति शब्दरत्नावली ॥ उदधि- वस्त्रा ६५ इरा ६६ आदिमा ६७ ईला ६८ वरा ६९ उर्व्वरा ७० आद्या ७१ जगती ७२ पृथुः ७३ भुवनमाता ७४ निश्चला ७५ बीज- प्रसूः ७६ श्यामा ७७ क्रोडकान्ता ७८ । इति राजनिर्घण्टः ॥ खगवती ७९ अदितिः ८० । इति जटाधरः ॥ * ॥ (पृथवी ८१ । इति शब्दार्णषः ॥) न्यायमते अस्या धर्म्मः । रूप- द्रवत्वप्रत्यक्षयोगित्वम् । इयं गुर्व्वी रसयुक्ता च । अस्या द्रवत्वं नैमित्तिकम् । अस्या गुणाः । स्पर्शः १ संख्या २ परिमितिः ३ पृथक्त्वम् ४ संयोगः ५ विभागः ६ परत्वम् ७ अपरत्वम् ८ वेगः ९ द्रवत्वम् १० गुरुत्वम् ११ रूपम् १२ पृथुरप्यवदद्वाक्यमीप्सितं देहि सुव्रते ! । सर्व्वस्य जगतः शीघ्रं स्थावरस्य चरस्य च ॥ तथैव चाब्रवीद्भूमिदुंदोह च नराधिपः । स्वे स्वे पाणौ पृथुर्वत्सं कृत्वा स्वायम्भुवं मनुम् ॥ तदन्नमभवत् शुद्धं प्रजा जीवन्ति तेन वै । ततस्तु ऋषिभिर्दुग्धा वत्सः सोमस्तदाभवत् ॥ दोग्धा बृहस्पतिरभूत् पात्रं वेदस्तपो रसः । वेदैश्च वसुधा दुग्धा दोग्धा मित्रस्तदाभवत् ॥ इन्द्रो वत्सः समभवत् क्षीरमूर्ज्जस्करं बलम् । देवानां काञ्चनं पात्रं पितॄणां राजतन्तदा ॥ अन्तकश्चाभवद्दोग्धा यमो वत्सः सुधारसः । अलावुपात्रं नागानां तक्षको वत्सकोऽभवत् ॥ विषं क्षीरं ततो दोग्धा धृतराष्ट्रोऽभवत् पुनः । असुरैरपि दुग्धेयमायसे शक्रपीडनीम् ॥ पात्रे मायामभूद्वत्सः प्रह्रादिश्च विरोचनः । दोग्धा द्बिमूर्द्धा तत्रासीन्माया येन प्रवर्त्तिताः ॥ यक्षैश्च वसुधा दुग्धा पुरान्तर्द्धानमीप्सुभिः । कृत्वा वैश्रवणं वत्समामपात्रे महीपते ! ॥ प्रेतरक्षोगणैर्दुग्धा धरा रुचिरमुल्वणम् । रौप्यलाभोऽभवद्दोग्धा सुमाली वत्स एव तु ॥ गन्धर्व्वैश्च पुनर्दुग्धा वसुधा चाप्सरोगणैः । वतसं चैत्ररथं कृत्वा गन्धान् पद्मदले तथा ॥ दोग्धा च सुरुचिर्नाम नाट्यवेदस्य पारगः । गिरिभिर्वसुधा दुग्धा रत्नानि विविधानि च ॥ औषधानि च दिव्यानि दोग्धा मेरुर्महाबलः । वत्सोऽभूद्धिमवांस्तत्र पात्रं शैलमयं पुनः ॥ वृक्षैश्च वसुधा दुग्धा क्षीरं छिन्नप्ररोहणम् । पालाशपात्रे दोग्धा तु सालः पुष्पदलाकुलः ॥ प्लक्षोऽभवत्ततो वत्सः सर्व्ववृक्षगणाधिपः । एवमन्यैश्च वसुधा तथा दुग्धा यथेप्सितम् ॥” इति मत्स्यपुराणे १० अध्यायः ॥ * ॥ अन्यद्विवरणं भूगोलशब्दे द्रष्टव्यम् ॥ पृथ्वी । तद्वैदिकपर्य्यायः । गौः १ ग्मा २ ज्मा ३ क्ष्मा ४ क्षा ५ क्षामा ६ क्षोणी ७ क्षितिः ८ अवनिः ९ ऊर्व्वी १० पृथ्वी ११ मही १२ रिपः १३ अदितिः १४ इला १५ निरृतिः १६ भूः १७ भूमिः १८ पूषा १९ गातुः २० गोत्रा २१ । इत्येकविंशतिपृथिवीनामधेयानि । इति वेद- निघण्टौ १ अध्यायः ॥ (अन्तरिक्षम् । इति निघण्टुः । १ । ३ ॥ यथा, ऋग्वेदे । १० । १२१ । १ । “स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषा विधेम ॥” “पृथिवीत्यन्तरिक्षनाम ।” इति तद्भाष्ये सायनः ॥) − − == Preservation of the Earth == − In our ancient knowledge tradition, there was a lot of emphasis for the preservation of the earth. It is said in the Vedas that ¶ekrkHkwfe% iq=kks¿g¡i`fpO;k%¸ meaning that the earth is our mother, it is as nutritious as mother and I am its protector like a son. − − In the Aranyani Sukta of the Rigveda, the sage says that ¶u okv[;kfugaUaUaURlUJ~p~p=kfHkxPNfr¸ meaning that those who love and know the importance of forests never destroy the forests nor do any other violence towards such forest lovers. Here the sage of the Rigveda is saying that we should conserve our natural resources. − − The Atharva sage in the Atharvaveda has set a unique example for the earth - − − '''( 12.1.35 )''' − − That is, O land! I wish whichever of your part I dig, that should fill itself again. O discoverable earth! I should never harm your heart nor make your heart sad. − − In Vedic culture, small components of the environment have been considered superior in specific condition. And it has been said that just as parents nurture their children, so do the land and solar system- − − '''(Rigveda 6.51.5)'''<ref>Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-3.pdf Chapter 3]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref> − − == Land Conservation in the Vedas == − Earth is the only place that has nourished and protected biodiversity. ¶ekrk Hkwfwfwfe% iq=q=kks¿sge~ i`f`fFkR;k%¸ Conservation of land in the Vedas is inherent in the protection of the mother's land. Even in the Earth Sukta of the Atharvaveda it has been said that in order to protect the land, we should be ready for self-sacrifice -¶o;a rq';a cfyâr%L;keA¸ − − the importance of conserving land in the Vedas; − − the basic spirit of the Vedas for conservation of land. − − In Vedic culture there is a lot of emphasis on conservation of land. The Earth Sukta of the Atharvaveda is note worthy in this subject- − − '''(Atharvaveda-12.1.35)''' − − That is, O land! If I dig any part of you, it should be filled immediately. O discoverable earth! I won't do anything that will either hurt your heart or harm you. − − This personal prayer towards the earth shows how sensitive the Vedic sage is to the earth. If we keep this kind of sensation in our minds, then the conservation of the land will be done by itself. − − According to the Vedas, the earth is our shelter. It nurtures us and takes care of us. Therefore it is our responsibility to protect it. In the Atharvaveda, the sage says, O land! As long as I see your various forms with the yam sun, till then my vision should not destroy the best and good action. − − '''(Atharvaveda 12.01.33)''' − − The sage here wishes for the preservation of the various forms of the earth. − − Atharva, the sage of the Rigveda says that we should protect the earth because this earth nourishes us, protects our wealth, has a firm foundation, has gold in itself, is always moving, provides happiness to all, is nurturing fire; such land which considers Indra as prime, will protect us amidst the power of money - − − '''(Atharvaveda 12.01.6)''' − − The sage of the Atharvaveda expresses his concern for the preservation of the Earth and says that O Earth! May we be healthy in your lap. Keep ourselves prepared for sacrifice while sustaining the life of our metals. Here the sage talks about sacrificing our lives for the protection of the Earth. − − '''(Atharvaveda 12.1.62)''' − − The sage of the Arthavaveda warns that if the earth is not preserved in time, then the human species should be prepared to suffer the vicious cycle because just as the horse shakes off the dust particles, in the same way earth, the planet, the protector of the world, the receptive earth of flora and medicines, has always shaken those humans who do not conserve it and harm it − − '''(Atharvaveda 12.1.57)''' − − The sage of the Rigveda accorded the status of mother to the earth. − − '''(Rigveda 1.164.23)''' − − That is, the sky is my father, the fraternity is my navel, and this earth is my mother who is the greatest. − − In the Vrihdarnpakopanisd , Yajnavalkya explains to the sage Maitreyi that this earth is the soul of all the bhut (core elements) and all bhut are in the middle of this earth. − − '''(Vrihadaranyakopanishad 2.5)''' − − When the Vedic sages are so conscious about the preservation of the earth, then we should not over-exploit nature, but rather emphasize the preservation of the earth. − − − − We should be conscious of the environment around us, exploitation of land and conserve the earth as much as possible. − − Conservation of the Earth in Vedas − − Importance of Conservation of earth<ref>Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-4.pdf Chapter 4]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref> − − == Puranic Encyclopedia == − − === The name === − Prthu by the end of his bow put in arrangement at one place the thousands of mountains which were lying scattered over the country. The grounds were not even and so there were formerly no divisions into villages and towns. There were no grain-plants like paddy or wheat, no agriculture, no cow-protection and no trade. It was since the time of Prthu that all these came into being. People desired to live in places where the grounds were even. Then the people lived on fruits, leaves and roots. When they were all destroyed people found it difficult to live. Therefore Prthu making Svayambhuva Manu as calf milked for the welfare of his people all plants from the earth. People do live even today by what was milked then. Prthu, because he gave life to BhumidevI, became her father and she got the name Prthvi. (Page 609, Puranic Encyclopedia - Vettam Maṇi)<ref>Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: Prthu milks the earth ([https://archive.org/details/puranicencyclopa00maniuoft/page/608/mode/2up?view=theater Pg.no.609])</ref> − − === Bhumi === − The Puranas maintain that Bhumi has a Devi (goddess). The births of Bhumi and its basic goddess are in two different ways. The Mahabharata, (Daksinatya Patha) says that the goddess Bhumi was the daughter of Brahma and that she was married by Mahavisnu. The earth on which we live is the Mrtpinda of which the basic deity is this Bhumidevi. Of the many versions given in the Puranas regarding the origin of earth, three are given below: − − 1) Long ago, towards the end of the age of floods, the earth was in a liquid state. At that time, Siva cut open his thigh and let fall a drop of blood in the water. It assumed the form of an "anda" (egg). Siva took that anda and split it. A man came out of it. From him was made Nature (Prakrti) for the creation of the Universe. One half of the broken anda became sky and the other half became the earth. (Kathasaritsagara, Kathaplthalambaka, 2nd Taraiiga ) . − − (2) Mahavisnu lay on the surface of water which spread everywhere in the beginning. A lotus sprang up from the navel of Visnu and from its top Brahma was born. Liquid matter began to flow out of Visnu's ears on both sides. From it were born two Raksasas named Madhu and Kaitabha. They persecuted Brahma. Mahavisnu woke up and killed Madhu and Kaitabha. The thick fat of these Raksasas hardened into the earth. (Devi Bhagavata, Navama Skandha). − − 3) In the beginning Mahavisnu (Mahavirat Purusa) spread everywhere. In every pore of that Mahavirat who was lying on the surface of the water, there was a Brahmanda. In course of time that '''Virat obtained mind'''. That mind stood connected with each of the pores equally. Later from it were formed the "Pancamahabhutas". From their combination was formed the Bhuta called "'''Maha''' '''Prthvi'''". It was cut into many pieces and each of the pieces was deposited in each pore. It was these '''Prthvi pieces''' which became "'''Bhumis'''” at the time of creation. At the time of the floods, these Bhumis sank again into those pores as before. In each of these Brahmandas, there are the earth, mountains, forests, oceans, the seven islands, Himavan, Meru, Sun, Moon, Stars and other lokas. Also, each of them has its own Brahma, Visnu, Siva and other Devas. Since all the different Bhumis in all the Brahmandas had been formed artificially, they all perish in the floods. (Devi Bhagavata, Navama Skandha). − − -- Above text from [https://archive.org/details/puranicencyclopa00maniuoft/page/142/mode/2up?view=theater Page 142, Puranic Encyclopedia - Vettam Maṇi] − − === Prthvi === − Prthvi - The characteristic of this padartha is smell. Prthvi is of two kinds, Nitya (eternal) and Anitya (perishable). Nitya is in the form of atom (paramynu) and anitya in the form of Kiirya. They are classified into body, sense organs and objects. ([https://archive.org/details/puranicencyclopa00maniuoft/page/546/mode/2up?view=theater Page 547, Puranic Encyclopedia - Vettam Maṇi]) + + + + + + +
Adding hyperlinks and categories
Prthvi (Samskrit: पृथ्वी) or Earth is one of the five great elements or Panchamahabhutas, the others being Ap (water), teja (fire), Vayu (air) and Akasha (space). The creation is said to have originated from these five elements.<ref name=":0" />
Prthvi (Samskrit: पृथ्वी) or Earth is one of the five great elements or [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]], the others being [[Jala (जलम्)|Ap (water)]], [[Agni (अग्निः)|Teja (fire)]], Vayu (air) and Akasha (space). The [[Creation of the Universe (सृष्ट्युत्पत्तिः)|creation]] is said to have originated from these five elements.<ref name=":0">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-2.pdf Chapter 2]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref>
== Introduction ==
== परिचयः ॥ Introduction ==
The creation has originated from these five great elements. Earth, water, fire, air and sky are called the five great elements.
The [[Sharira (शरीरम्)|body]] of all living beings and non-living substances of this earth are made of the Panchamahabhutas viz. earth, water, fire, air and sky.<ref name=":0" /><blockquote>इह हि द्रव्यं पञ्चमहाभूतात्मकम् ।१७.२<ref>Ashtanga Sangraha, Sutra Sthana, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A4%B8%E0%A4%82%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A7%E0%A5%A7-%E0%A5%A8%E0%A5%A6 Adhyayas 11-20]</ref> iha hi dravyaṁ pañcamahābhūtātmakam ।17.2</blockquote>Speaking of the evolution of the five great elements, the Taittiriya Upanishad<ref>Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. [https://archive.org/details/puranicencyclopa00maniuoft/page/358/mode/2up?view=theater See: Jivatman]</ref> says,<blockquote>आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।...॥ १ ॥<ref>Taittiriya Upanishad, Brahmananda Valli, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80#%E0%A5%A5_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A8%E0%A5%81%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A4%83_%E0%A5%A5 Anuvaka 1].</ref> ākāśādvāyuḥ । vāyoragniḥ । agnerāpaḥ । adbhyaḥ pr̥thivī ।...॥ 1 ॥</blockquote>Meaning: Air originated from the sky, from air came fire, from fire came water and from water came earth. So, earth is believed to have originated from water.<ref name=":0" /> According to Tarkasangraha, a basic text of the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya]]-[[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaisheshika]] schools of [[Shad Darshanas (षड्दर्शनानि)|Indian philosophy]], the characteristic of Prthvi is smell. Prthvi is of two kinds, Nitya (eternal) and Anitya (perishable). It is nitya in the form of Paramanu (earth-particles) and anitya in the form of Karya (all the products made of earth). The earth in the form of products can further be classified into three types viz. body of living beings, [[Indriyas (इन्द्रियाणि)|sense organs]] and objects made of earth.<ref>V N Jha (2010), [https://archive.org/details/TarkasangrahaOfAnnambhattaVNJha/page/14/mode/2up?view=theater Tarkasangraha of Annambhatta], Kerala: Chinmaya International Foundation Shodha Sansthan.</ref><ref>Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. [https://archive.org/details/puranicencyclopa00maniuoft/page/546/mode/2up?view=theater See: Pancabhuta]</ref> <blockquote>तत्र गन्धवती पृथिवी । सा द्विविधा, नित्याऽनित्या च । नित्या परमाणुरूपा । अनित्या कार्यरूपा । पुनस्त्रिविधा शरीरेन्द्रियविषयभेदात् ।...॥१॥<ref>Tarkasangraha, [https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Dravya Lakshana Prakarana].</ref> tatra gandhavatī pr̥thivī । sā dvividhā, nityā'nityā ca । nityā paramāṇurūpā । anityā kāryarūpā । punastrividhā śarīrendriyaviṣayabhedāt ।...॥1॥</blockquote>Infact, each of the mahabhutas are said to have a basic essential property and as they evolve from one another, their properties also expand. Therefore, along with the distinguishing property of earth viz. smell, the property of akasha and others ie. shabda, touch, form and taste together form the five basic properties of earth which like the earth itself are everlasting in nature.
Manifestation of the [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|qualities]] of [[Sattva (सत्त्वम्)|Sattva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamas]] are also described in the five great elements. And the earth is considered tamas predominant.<ref name=":0" />
== नामाभिधानम् ॥ Names ==
Samskrit lexicons since the vedic times like the Vedic Nighantu, Amarakosha by Amarasimha, Rajanighantu by Vaidya Narahari, Abhidhanatantra by Jatadhara, Shabdaratnavali by Mathuresha, Shabdakalpadruma by Raja Radhakantdev Bahadur, etc. have enlisted multiple samskrit terms for 'earth'.<ref name=":1">Shabdakalpadruma, Kanda 3, See: [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AA%E0%A5%82%E0%A4%9C%E0%A4%BF%E0%A4%A4%E0%A4%83 पृथिवी and पृथ्वी |]</ref> They are as follows:
{| class="wikitable"
|+Terms for 'earth' in Sanskrit Lexicons<ref name=":1" />
!Vedic Nighantu (1.1)<ref>Nighantu, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%98%E0%A4%A3%E0%A5%8D%E0%A4%9F%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1]</ref>
! colspan="2" |Amarakosha (2.1.3-8)<ref name=":2">Amarakosha, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%AE%E0%A4%B0%E0%A4%95%E0%A5%8B%E0%A4%B6%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D Kanda 2]</ref>
! colspan="3" |Rajanighantu (2.1-3)<ref name=":3">[https://niimh.nic.in/ebooks/e-Nighantu/rajanighantu/?mod=read Rajanighantu,] See: Dharanyadi Varga, Bhumi (1-3)</ref>
|-
|गौः । gauḥ
|भूः । bhūḥ
|पृथिवी । pr̥thivī
|धरणिः । dharaṇiḥ
|वसुमती । vasumatī
|<nowiki>पृथुः | pr̥thuḥ</nowiki>
|-
|ग्मा । gmā
|भूमिः । bhūmiḥ
|पृथ्वी । pr̥thvī
|धरित्री । dharitrī
|<nowiki>इरा | irā</nowiki>
|मही । mahī
|-
|ज्मा । jmā
|अचला । acalā
|क्ष्मा । kṣmā
|भूतधात्री । bhūtadhātrī
|काश्यपी । kāśyapī
|<nowiki>क्षौणी | kṣauṇī</nowiki>
|-
|क्ष्मा । kṣmā
|अनन्ता । anantā
|अवनिः । avaniḥ
|धरा । dharā
|रत्नगर्भा । ratnagarbhā
|सर्वंसहा । sarvaṁsahā
|-
|क्षा । kṣā
|रसा । rasā
|मेदिनी । medinī
|भूः । bhūḥ
|<nowiki>आदिमा | ādimā</nowiki>
|अनन्ता । anantā
|-
|क्षमा । kṣamā
|विश्वम्भरा । viśvambharā
|मही । mahī
|क्षितिः । kṣitiḥ
|भूमिः । bhūmiḥ
|<nowiki>भूतमाता | bhūtamātā</nowiki>
|-
|क्षोणी । kṣoṇī
|स्थिरा । sthirā
|विपुला । vipulā
|महिः । mahiḥ
|इला । ilā
|<nowiki>निश्चला | niścalā</nowiki>
|-
|क्षितिः । kṣitiḥ
|धरा । dharā
|गह्वरी । gahvarī
|धरणी । dharaṇī
|वसुन्धरा । vasundharā
|<nowiki>भूमी | bhūmī</nowiki>
|-
|अवनिः । avaniḥ
|धरित्री । dharitrī
|धात्री । dhātrī
|इडा । iḍā
|<nowiki>वरा | varā</nowiki>
|<nowiki>बीजप्रसूः | bījaprasūḥ</nowiki>
|-
|उर्वी । urvī
|धरणिः । dharaṇiḥ
|गो । go
|क्ष्मा । kṣmā
|धात्री । dhātrī
|<nowiki>श्यामा | śyāmā</nowiki>
|-
|पृथ्वी । pr̥thvī
|क्षोणिः । kṣoṇiḥ
|इला । ilā
|अवनी । avanī
|वसुधा । vasudhā
|<nowiki>क्रोड्ककान्ता | kroḍkakāntā</nowiki>
|-
|मही । mahī
|ज्या । jyā
|कुम्भिनी । kumbhinī
|मेदिनी । medinī
|अचला । acalā
| rowspan="10" |
|-
|रिपः । ripaḥ
|काश्यपी । kāśyapī
|क्षमा । kṣamā
|ज्या । jyā
|<nowiki>उर्वरा | urvarā</nowiki>
|-
|अदितिः । aditiḥ
|क्षितिः । kṣitiḥ
|भूतधात्री । bhūtadhātrī
|अवनिः । avaniḥ
|विश्वम्भरा । viśvambharā
|-
|इळा । ilaā
|सर्वंसहा । sarvaṁsahā
|रत्नगर्भा । ratnagarbhā
|उदधिः । udadhiḥ
|<nowiki>आद्या | ādyā</nowiki>
|-
|निरृतिः । nirr̥tiḥ
|वसुमती । vasumatī
|जगती । jagatī
|<nowiki>वस्त्रा | vastrā</nowiki>
|जगती । jagatī
|-
|भूः । bhū
|वसुधा । vasudhā
|सागराम्बरा । sāgarāmbarā
|<nowiki>गौः | gauḥ</nowiki>
|<nowiki>क्षिती | kṣitī</nowiki>
|-
|भूमिः । bhūmiḥ
|उर्वी । urvvī
| rowspan="4" |
|क्षमा । kṣamā
|<nowiki>रसा | rasā</nowiki>
|-
|पूषा । pūṣā
|वसुन्धरा । vasundharā
|<nowiki>क्षौणिः | kṣauṇiḥ</nowiki>
|पृथ्वी । pr̥thvī
|-
|गातुः । gātuḥ
|गोत्रा । gotrā
|उर्वी । urvvī
|गोत्रा । gotrā
|-
|गोत्रा । gotrā
|कुः । kuḥ
|कुः । kuḥ
|पृथिवी । pr̥thivī
|}
== व्युत्पत्तिः ॥ Etymology ==
Earth is commonly known in Samskrit by the terms Prthvi, Prthivi, Bhumi, Dhara, Mahi, Medini, Kashyapi etc. The significance of these names are explained in Samskrit dictionaries with etymologies as well as with stories from the [[Itihasa (इतिहासः)|itihasas]] and [[Puranas (पुराणानि)|puranas]]. Some such interesting interpretations of the names are enumerated here.<ref name=":1" />
* According to the Devi Bhagavata Purana, earth is called Medini since it was made out of the [[Meda Dhatu (मेद धातु)|marrow (meda)]] of the two [[Asuras (असुराः)|Asuras]] Madhu and Kaitabha. She is also called Dhara as she supports everything, Prthvi due to her expanse and Mahi because of her greatness in supporting so many beings.<ref>Swami Vijnanananda (1921-22), [https://archive.org/details/SrimadDeviBhagavatamEnglish/page/n129/mode/2up?view=theater The Srimad Devi Bhagawatam (Part I & II)]</ref>
<blockquote>मधुकैटभयोर्मेदः संयोगान्मेदिनी स्मृता । धारणाच्च धरा प्रोक्ता पृथ्वी विस्तारयोगतः ॥ ८ ॥ मही चापि महीयस्... ।<ref>Devi Bhagavata Purana, Skandha 3, [https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%A9/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A9 Adhyaya 13]</ref> madhukaiṭabhayormedaḥ saṁyogānmedinī smr̥tā । dhāraṇācca dharā proktā pr̥thvī vistārayogataḥ ॥ 8 ॥ mahī cāpi mahīyas... ।</blockquote>
* The [[Mahabharata (महाभारतम्)|Mahabharata]] states that once Prthvi, the daughter of [[Brahma (ब्रह्मा)|Brahma]], decided to give up her 'bhumitva' and proceed to brahmaloka to deprive Raja Anga of his kingdom that he wished to give as [[Dana (दानम्)|dana]] to [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmanas]]. Seeing her leave, Maharshi Kashyapa temporarily gave up his body and installed himself in the gross body of the Earth with the help of [[Yoga Darshana (योगदर्शनम्)|yoga]] thereby making the earth flourish more than ever. This way, Maharshi Kashyapa upheld the earth for 3000 divine years. When Prthvi returned from brahmaloka, she offered salutations to the great Rishi Kashyapa and began living as his daughter thereby gaining the name Kashyapi.<ref>Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 6), Gorakhpur: Gita Press.</ref>
<blockquote>अथागम्य महाराजन्नमस्कृत्यि च कश्यपम् । पृथवी काश्यपी जज्ञे सुता तस्य महात्मनः ।।१३.२५९.७<ref>Mahabharata, Anushasana Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-13-%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A4%A8%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-259 Adhyaya 259]</ref>
athāgamya mahārājannamaskr̥tyi ca kaśyapam । pr̥thavī kāśyapī jajñe sutā tasya mahātmanaḥ ।।13.259.7</blockquote>
* According to Shabdakalpadruma, the words Prthvi or Prthivi stem from the root word 'Prath' which means 'to spread' or 'to extend'; it is endowed with the quality of 'sthulatva' or 'expanse'. She is called Prthvi on account of her being considered the daughter of [[Prithu ( पृथु )|Raja Prthu]].
<blockquote>प्रथते विस्तारं यातीति पृथिवी । पृथ्वी स्थूलत्वगुणयुक्ता । पृथोर्दुहितृत्वस्वीकारादेतन्नाम ।<ref name=":1" /> prathate vistāraṁ yātīti pr̥thivī । pr̥thvī sthūlatvaguṇayuktā । pr̥thorduhitr̥tvasvīkārādetannāma ।</blockquote>It is said that formerly, the grounds were not even, there were no divisions like villages and towns, no crops like rice or wheat, no agriculture, no cow-protection and no trade. People desired to live in places where the grounds were even. Then they lived on fruits, leaves and roots. But then came a time when everything was destroyed and people found it difficult to live. Therefore, Prthu, making [[Manu (मनु)|Svayambhuva Manu]] as calf, milked all the plants from the earth for the welfare of his people. Even today, people live by what was milked then. And because he brought back life on Earth, Prthu became father of the earth and she got the name Prthvi.<ref>Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: [https://archive.org/details/puranicencyclopa00maniuoft/page/608/mode/2up?view=theater Prthu milks the earth]</ref>
=== Sky ===
=== पृथ्वीदोहनम् ॥ Milking of the Earth ===
The sky has been considered to be eternal. One of the properties of the sky is shabd. Just as the sky is eternal, so is its property - "shabd" is also everlasting.
It is said that the learned call the earth Prthvi because she was milked by the righteous ruler Prthu.<ref name=":4">Major B D Basu (1916), The Sacred Books of the Hindus ([https://shaivam.org/english/sen-purana-matsya-puranam-1.pdf Vol. 17, Part 1-The Matsya Puranam]), Allahabad: The Panini Office.</ref><blockquote>दुहितृत्वङ्गता यस्मात् पृथौर्धर्म्मवतो मही। तदानुरागयोगाच्च पृथिवी विश्रुता बुधैः।। १०.३५ ।।<ref>Matsya Purana, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A6 Adhyaya 10]</ref> duhitr̥tvaṅgatā yasmāt pr̥thaurdharmmavato mahī। tadānurāgayogācca pr̥thivī viśrutā budhaiḥ।। 10.35 ।।</blockquote>The Matya Purana in Adhyaya 10 elaborates on how the earth came to be called 'Prthvi' and 'Gau' through the story of Raja Vena and Raja Prthu.
Long time ago, there was an oppressive and extremely non-righteous ruler by the name Vena. He refused to heed to the good advice of the brahmanas who wished to bring about law and order and thereby got killed by their curse. Then, in order to avoid anarchy, the brahmanas churned the body of Raja Vena giving rise to Prthu who sprung out as a result of the good qualities of Vena's father, Prajapati Anga. Prthu was then anointed as the ruler while he continued to practice severe austerities and was eventually blessed by Bhagavan Vishnu who made him powerful and illustrous. However, Raja Prthu noticed the absence of Vedic rites on the earth and set out to destroy the earth with his arrow. It is then that the earth is known to have taken the form of a cow to flee. Thereby, gaining the name 'Gau'.
This story expresses a beautiful allegory wherein the righteous ruler Prthu envisioned the earth in the form of a cow (an important aspect of agricultural activity) that could give sweet milk, if milked properly. And thereby applied himself to the task of uplifting the degenerated. As the allegory continues, the cow could also represent the offenders whom the Raja is portrayed chasing before they crave for forgiveness, being overpowered by the sovereign who is also anxious to reclaim and uplift them. Therefore, the bow and arrow of the ruler here is like the stick in the hand of a cow's master that directs the footsteps of the animal.
The Matsya Purana then states the different ways in which the earth was milked by different people beginning with Raja Prthu himself while the cow obliged them to cater to the needs of all beings as per Raja Prthu's request.<ref name=":4" />
{| class="wikitable"
|+Metaphors in milking of the Earth<ref name=":4" />
!Who milked the cow ?
!Calf
!Milk
|-
|Raja Prthu
|Svayambhuva Manu
|Grains to support mankind
|-
|Rishis through Brhaspati
|Moon
|Milk of virtue in the pot of [[Vedas (वेदाः)|Vedas]]
|-
|[[Deva (देवः)|Devas]] through Mitra
|[[Indra (इन्द्रः)|Indra]]
|Elixir of life in the pot of gold
|-
|[[Pitrvamsha (पितृवंशः)|Pitrs]]
| -
|Elixir of life in the pot of Silver
|-
|Antaka
|[[Yama Deva (यमदेवः)|Yama]]
|Svadha
|-
|[[Nagas (नागाः)|Nagas]] through Dhrtarashtra
|Takshaka
|Poison in a gourd
|-
|Asuras through Dvimurdha
|[[Virochana (विरोचनः)|Virochana]]
|[[Maya (माया)|Maya]] in a pot of iron
|-
|Yakshas
|[[Kubera (कुबेरः)|Kuvera]]
|Knowledge of making themselves invisible in an earthen pot
|-
|Pretas and Rakshasas
|Sumali and Raupya
|Stream of blood
|-
|Gandharvas and Apsaras through Vararuchi
|Chaitraratha
|Various kinds of fragrance on a lotus leaf
|-
|Mountains through Mount Sumeru
|Mount Himalaya
|Precious gems and medicinal herbs in the foot of hill ranges
|-
|Trees through Shala tree
|Figtree
|Power of regerminating even after being lopped in a leaf of Palasa
|}
== पृथिव्याः उत्पत्तिः ॥ Creation of the Earth ==
The itihasas and Puranas uphold the earth as Bhumi Devi (a goddess). The Mahabharata (Dakshinatya Patha) states that Bhumi Devi was the daughter of Brahma, married by Mahavisnu. And the earth on which we live is her Mrtpinda. The Puranas consist of many such narratives regarding the origin of Earth. Some of them are given below:
* According to the Devi Bhagavata (Skandha 1, Adhyaya 9), in the beginning, Mahavishnu lay on the surface of water which spread everywhere. A lotus sprang up from the navel of Vishnu and from its top Brahma was born. Liquid matter then began to flow out of Vishnu's ears on both sides. From it were born two Rakshasas named Madhu and Kaitabha. They harassed Brahma. Therefore, Mahavishnu woke up and killed Madhu and Kaitabha. It was the thick fat (meda) of these Rakshasas that hardened to form the earth (Medini).<ref name=":5">Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. [https://archive.org/details/puranicencyclopa00maniuoft/page/142/mode/2up?view=theater See: Bhumi I]</ref>
<blockquote>गतप्राणौ तदा जातौ दानवौ मधुकैटभौ । सागरः सकलो व्याप्तस्तदा वै मेदसा तयोः ॥ ८३ ॥ मेदिनीति ततो जातं नाम पृथ्व्याः समन्ततः ।...॥ ८४ ॥<ref>Devi Bhagavata Purana, Skandha 1, [https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AF Adhyaya 9]</ref>
gataprāṇau tadā jātau dānavau madhukaiṭabhau । sāgaraḥ sakalo vyāptastadā vai medasā tayoḥ ॥ 83 ॥ medinīti tato jātaṁ nāma pr̥thvyāḥ samantataḥ ।...॥ 84 ॥</blockquote>
* Skandha 9 (Adhyaya 3) of the Devi Bhagavata also elaborates on the creation of the earth. It is said that in the beginning, Mahavishnu or Mahavirata [[Purusha (पुरुषः)|Purusha]] spread everywhere. And in every pore of that Mahavirata, who was lying on the surface of the water, there was a Brahmanda. In course of time, that Virat obtained a mind. That mind stood connected with each of the pores equally. And later the Panchamahabhutas were formed from it. From their combination was formed the Bhuta called "Maha Prthvi". It was cut into many pieces and each of the pieces was deposited in each pore. It was these Prthvi pieces which became "Bhumis” at the time of creation. During floods, these Bhumis sank again into those pores as before. In each of these Brahmandas, there are the earth, mountains, forests, oceans, the seven islands, Himavan, Meru, [[Surya (सूर्यः)|Sun]], Moon, [[Nakshatras (नक्षत्राणि)|Stars]] and other lokas. Also, each of them has its own Brahma, Vishnu, Shiva and other Devas. Since all the different Bhumis in all the Brahmandas had been formed artificially, they are all known to perish in the floods.<ref name=":5" />
<blockquote>एवं सर्वं कृत्रिमं च बाह्याभ्यन्तरमेव च ॥ १४ ॥ तद्विनाशे विनाशश्च सर्वेषामेव नारद । जलबुद्बुदवत्सर्वं विश्वसंघमनित्यकम् ॥ १५ ॥<ref>Devi Bhagavata Purana, Skandha 9, [https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%A9 Adhyaya 3]</ref> evaṁ sarvaṁ kr̥trimaṁ ca bāhyābhyantarameva ca ॥ 14 ॥ tadvināśe vināśaśca sarveṣāmeva nārada । jalabudbudavatsarvaṁ viśvasaṁghamanityakam ॥ 15 ॥</blockquote>
== भूसंरक्षणम् ॥ Preservation of the Earth ==
Earth is known for having nourished and protected biodiversity. The Vedas thus, accord the status of a mother to the earth. It is said in the [[Rigveda (ऋग्वेदः)|Rigveda]],<ref name=":7" /> <blockquote>द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथिवी महीयम् ।...॥३३॥<ref>Rigveda, Mandala 1, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7.%E0%A5%A7%E0%A5%AC%E0%A5%AA Sukta 164]</ref> dyaurme pitā janitā nābhiratra bandhurme mātā pr̥thivī mahīyam ।...॥33॥</blockquote>Meaning: [[Dyurloka (द्यु्र्लोकः)|Sky]] is my father, brother and my centre. And this vast earth is my mother who is the greatest.<ref>Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya ([https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_I/#book/449 Volume 1]), Pardi: Svadhyay Mandal.</ref>A similar feeling is conveyed in the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] as well. It says,<ref name=":7" /> <blockquote>माता भूमिः पुत्रोऽहं पृथिव्याः ... ॥१२॥<ref name=":6">Atharvaveda, Kanda 12, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A8/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%A7 Sukta 1]</ref>mātā bhūmiḥ putro'haṁ pr̥thivyāḥ ... ॥12॥ </blockquote>Meaning: The earth is our mother and I am her son.<ref name=":8">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-3.pdf Chapter 3]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref> The Atharvaveda also states that the earth nourishes us, protects our wealth, is the foundation of everything, has gold in itself, is the resort of all moving and non-moving objects, provides happiness to all, nurtures fire within and such a land will endow us with prosperity. Thereby, indirectly emphasizing on the importance of conserving land in the Vedas.<ref name=":7" /> <blockquote>विश्वंभरा वसुधानी प्रतिष्ठा हिरण्यवक्षा जगतो निवेशनी । वैश्वानरं बिभ्रती भूमिरग्निमिन्द्रऋषभा द्रविणे नो दधातु ॥६॥<ref name=":6" />
The Five Great Elements Properties
viśvaṁbharā vasudhānī pratiṣṭhā hiraṇyavakṣā jagato niveśanī । vaiśvānaraṁ bibhratī bhūmiragnimindrar̥ṣabhā draviṇe no dadhātu ॥6॥ </blockquote>According to the Vedas, the earth is our shelter. It nurtures us and takes care of us. Therefore, it is our responsibility to protect it. In Vedic culture, there is a lot of emphasis on conservation of land. The Prthvi Sukta of the Atharvaveda is note worthy in this regard.<ref name=":7" />It says, <blockquote>यत्ते भूमे विखनामि क्षिप्रं तदपि रोहतु । मा ते मर्म विमृग्वरि मा ते हृदयमर्पिपम् ॥३५॥<ref name=":6" />
yatte bhūme vikhanāmi kṣipraṁ tadapi rohatu । mā te marma vimr̥gvari mā te hr̥dayamarpipam ॥35॥</blockquote>Meaning: O land ! If I dig any part of you, it should be filled immediately. O discoverable earth ! I won't do anything that will either hurt your heart or harm you.<ref name=":8" /> This personal prayer towards the earth shows how sensitive the Vedic Rishi is towards the earth. If a feeling of this kind is fostered in the minds then land conservation will happen of its own accord. Infact, conservation of land in the Vedas is inherent in the protection of one's motherland. Expressing concern for the preservation of the Earth, the Rishi further states, in the Prthvi Sukta, that one must be ready for even self-sacrifice for the protection of the Earth.<ref name=":7" /><blockquote>उपस्थास्ते अनमीवा अयक्ष्मा अस्मभ्यं सन्तु पृथिवि प्रसूताः । दीर्घं न आयुः प्रतिबुध्यमाना वयं तुभ्यं बलिहृतः स्याम ॥६२॥<ref name=":6" />
upasthāste anamīvā ayakṣmā asmabhyaṁ santu pr̥thivi prasūtāḥ । dīrghaṁ na āyuḥ pratibudhyamānā vayaṁ tubhyaṁ balihr̥taḥ syāma ॥62॥</blockquote>Meaning: O Earth ! All of us who have gained birth from you, may we all be healthy and longlived in your lap. And may we ever remain ready to sacrifice self-benefit for the sake of motherland and remain ever-ready in your service.<ref>Sripad Damodar Satavlekar (1985), Atharvaveda ka Subodh Bhashya ([https://vedicheritage.gov.in/flipbook/Atharvaveda_Subodh_Bhashya_Vol_IV/#book/170 Volume 4]), Pardi: Svadhyay Mandal.</ref> Such is the spirit of land conservation in the Vedas.<ref name=":7" /> The Rigveda also speaks on conservation of natural resources. The Aranyani sukta of the Rigveda states that those who love and know the importance of forests never destroy the forests nor do any other violence towards such forest lovers.<ref name=":8" /> <blockquote>न वा अरण्यानिर्हन्त्यन्यश्चेन्नाभिगच्छति ।...॥५॥<ref>Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AA%E0%A5%AC Sukta 146]</ref> na vā araṇyānirhantyanyaścennābhigacchati ।...॥5॥</blockquote>Thus, the Rishis wish for the preservation of the Earth in various forms<ref name=":7" /> and there was a lot of emphasis for the preservation of the earth in our ancient knowledge tradition.<ref name=":8" /> Infact, in the [[Brhadaranyaka Upanishad (बृहदारण्यकोपनिषद्)|Brhadaranyakopanishad]], [[Yajnavalkya (याज्ञवल्क्यः)|Maharshi Yajnavalkya]] explains to Maitreyi that this earth is the essence of all the bhutas (core elements) and all the bhutas are in the middle of this earth.<ref name=":7" /><blockquote>इयं पृथिवी सर्वेषां भूतानां मधु । अस्यै पृथिव्यै सर्वाणि भूतानि मधु ।... ॥ २,५.१ ॥<ref>Brhadaranyakopanishad, [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_2p Adhyaya 2]</ref>
iyaṁ pr̥thivī sarveṣāṁ bhūtānāṁ madhu । asyai pr̥thivyai sarvāṇi bhūtāni madhu ।... ॥ 2,5.1 ॥</blockquote>A famoue quote by Mahatma Gandhi states that the nature is capable of fulfilling our needs but not in fulfilling anyone's greed. So, if nature is used with conservation, then all the needs of human species can be fulfilled. Thus, we should be conscious of the environment around us, avoid exploitation of land and conserve the earth as emphasized by the Vedic Rishis.<ref name=":7">Vijnana - Level A ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_A/Vijnana-A_Englishi_OBE/Science-A_E_Ch-4.pdf Chapter 4]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref>
Mahatma Gandhi also said that the nature is capable of fulfilling our needs but not in fulfilling anyone's greed. Here, Gandhi ji gives more indication to stop the over exploitation of nature and says that if the nature is used by inclusive conservation, then all the needs of human species can be fulfilled.
== References ==
== References ==
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