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

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 itihasas and puranas. Some such interesting interpretations of the names are enumerated here. For example,

• According to the Devi Bhagavata Purana, earth is called Medini since it was made out of the marrow (meda) of the two 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.

मधुकैटभयोर्मेदः संयोगान्मेदिनी स्मृता । धारणाच्च धरा प्रोक्ता पृथ्वी विस्तारयोगतः ॥ ८ ॥ मही चापि महीयस्... । madhukaiṭabhayormedaḥ saṁyogānmedinī smr̥tā । dhāraṇācca dharā proktā pr̥thvī vistārayogataḥ ॥ 8 ॥ mahī cāpi mahīyas... ।

• 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 Raja Prthu.

प्रथते विस्तारं यातीति पृथिवी । पृथ्वी स्थूलत्वगुणयुक्ता । पृथोर्दुहितृत्वस्वीकारादेतन्नाम । prathate vistāraṁ yātīti pr̥thivī । pr̥thvī sthūlatvaguṇayuktā । pr̥thorduhitr̥tvasvīkārādetannāma ।

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 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.

पृथ्वीदोहनम् ॥ Milking of the Earth

It is said that the learned call the earth Prthvi because she was milked by the righteous ruler Prthu.

दुहितृत्वङ्गता यस्मात् पृथौर्धर्म्मवतो मही। तदानुरागयोगाच्च पृथिवी विश्रुता बुधैः।। १०.३५ ।। duhitr̥tvaṅgatā yasmāt pr̥thaurdharmmavato mahī। tadānurāgayogācca pr̥thivī viśrutā budhaiḥ।। 10.35 ।।

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.

Metaphors in milking of the Earth

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
Devas through Mitra	Indra	Elixir of life in the pot of gold
Pitrs	-	Elixir of life in the pot of Silver
Antaka	Yama	Svadha
Nagas through Dhrtarashtra	Takshaka	Poison in a gourd
Asuras through Dvimurdha	Virochana	Maya in a pot of iron
Yakshas	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

Puranic Encyclopedia

Bhumi

The Puranas maintain Bhumi as 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:

(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 (Medini). (Devi Bhagavata, Navama Skandha).

गतप्राणौ तदा जातौ दानवौ मधुकैटभौ । सागरः सकलो व्याप्तस्तदा वै मेदसा तयोः ॥ ८३ ॥

मेदिनीति ततो जातं नाम पृथ्व्याः समन्ततः । अभक्ष्या मृत्तिका तेन कारणेन मुनीश्वराः ॥ ८४ ॥

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).

एवं सर्वं कृत्रिमं च बाह्याभ्यन्तरमेव च ॥ १४ ॥ तद्विनाशे विनाशश्च सर्वेषामेव नारद । जलबुद्‌बुदवत्सर्वं विश्वसंघमनित्यकम् ॥ १५ ॥

-- Above text from Page 142, Puranic Encyclopedia - Vettam Maṇi

Parashurama gifted the whole earth to the sage Kashyapa. From that time, Bhumidevi has been called Kasyapi (daughter of Kashyapa) - Anushasana Parva, Adhyaya 154, verse 7.

Once Prthvi, the daughter of 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 to 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 thereby making the earth flourish more than ever. Maharshi Kashyapa upheld the earth for 3000 divine years. When Prthvi returned from brahmaloka, she offered salutations to the great Kashyapa and began living as his daughter thereby gaining the name Kashyapi.

अथागम्य महाराजन्नमस्कृत्यि च कश्यपम्। पृथवी काश्यपी जज्ञे सुता तस्य महात्मनः।।

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