Prthvi (पृथ्वी)

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.

परिचयः ॥ Introduction

The body of all living beings and non-living substances of this earth are made of the Panchamahabhutas viz. earth, water, fire, air and sky.

इह हि द्रव्यं पञ्चमहाभूतात्मकम् ।१७.२ iha hi dravyaṁ pañcamahābhūtātmakam ।17.2

Speaking of the evolution of the five great elements, the Taittiriya Upanishad says,

आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।...॥ १ ॥ ākāśādvāyuḥ । vāyoragniḥ । agnerāpaḥ । adbhyaḥ pr̥thivī ।...॥ 1 ॥

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. According to Tarkasangraha, a basic text of the Nyaya-Vaisheshika schools of 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, sense organs and objects made of earth.

तत्र गन्धवती पृथिवी । सा द्विविधा, नित्याऽनित्या च । नित्या परमाणुरूपा । अनित्या कार्यरूपा । पुनस्त्रिविधा शरीरेन्द्रियविषयभेदात् ।...॥१॥ tatra gandhavatī pr̥thivī । sā dvividhā, nityā'nityā ca । nityā paramāṇurūpā । anityā kāryarūpā । punastrividhā śarīrendriyaviṣayabhedāt ।...॥1॥

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 qualities of Sattva, Rajas and Tamas are also described in the five great elements. And the earth is considered tamas predominant.

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'. They are as follows:

Terms for 'earth' in Sanskrit Lexicons

Vedic Nighantu (1.1)	Amarakosha (2.1.3-8)		Rajanighantu (2.1-3)
गौः । gauḥ	भूः । bhūḥ	पृथिवी । pr̥thivī	धरणिः । dharaṇiḥ	वसुमती । vasumatī	पृथुः | pr̥thuḥ
ग्मा । gmā	भूमिः । bhūmiḥ	पृथ्वी । pr̥thvī	धरित्री । dharitrī	इरा | irā	मही । mahī
ज्मा । jmā	अचला । acalā	क्ष्मा । kṣmā	भूतधात्री । bhūtadhātrī	काश्यपी । kāśyapī	क्षौणी | kṣauṇī
क्ष्मा । kṣmā	अनन्ता । anantā	अवनिः । avaniḥ	धरा । dharā	रत्नगर्भा । ratnagarbhā	सर्वंसहा । sarvaṁsahā
क्षा । kṣā	रसा । rasā	मेदिनी । medinī	भूः । bhūḥ	आदिमा | ādimā	अनन्ता । anantā
क्षमा । kṣamā	विश्वम्भरा । viśvambharā	मही । mahī	क्षितिः । kṣitiḥ	भूमिः । bhūmiḥ	भूतमाता | bhūtamātā
क्षोणी । kṣoṇī	स्थिरा । sthirā	विपुला । vipulā	महिः । mahiḥ	इला । ilā	निश्चला | niścalā
क्षितिः । kṣitiḥ	धरा । dharā	गह्वरी । gahvarī	धरणी । dharaṇī	वसुन्धरा । vasundharā	भूमी | bhūmī
अवनिः । avaniḥ	धरित्री । dharitrī	धात्री । dhātrī	इडा । iḍā	वरा | varā	बीजप्रसूः | bījaprasūḥ
उर्वी । urvī	धरणिः । dharaṇiḥ	गो । go	क्ष्मा । kṣmā	धात्री । dhātrī	श्यामा | śyāmā
पृथ्वी । pr̥thvī	क्षोणिः । kṣoṇiḥ	इला । ilā	अवनी । avanī	वसुधा । vasudhā	क्रोड्ककान्ता | kroḍkakāntā
मही । mahī	ज्या । jyā	कुम्भिनी । kumbhinī	मेदिनी । medinī	अचला । acalā
रिपः । ripaḥ	काश्यपी । kāśyapī	क्षमा । kṣamā	ज्या । jyā	उर्वरा | urvarā
अदितिः । aditiḥ	क्षितिः । kṣitiḥ	भूतधात्री । bhūtadhātrī	अवनिः । avaniḥ	विश्वम्भरा । viśvambharā
इळा । ilaā	सर्वंसहा । sarvaṁsahā	रत्नगर्भा । ratnagarbhā	उदधिः । udadhiḥ	आद्या | ādyā
निरृतिः । nirr̥tiḥ	वसुमती । vasumatī	जगती । jagatī	वस्त्रा | vastrā	जगती । jagatī
भूः । bhū	वसुधा । vasudhā	सागराम्बरा । sāgarāmbarā	गौः | gauḥ	क्षिती | kṣitī
भूमिः । bhūmiḥ	उर्वी । urvvī		क्षमा । kṣamā	रसा | rasā
पूषा । pūṣā	वसुन्धरा । vasundharā		क्षौणिः | kṣauṇiḥ	पृथ्वी । pr̥thvī
गातुः । gātuḥ	गोत्रा । gotrā		उर्वी । urvvī	गोत्रा । gotrā
गोत्रा । gotrā	कुः । kuḥ		कुः । kuḥ	पृथिवी । pr̥thivī

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 । 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 ॥

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)

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.

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.

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

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)

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 Page 142, Puranic Encyclopedia - Vettam Maṇi