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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>
  
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== परिचयः ॥ Introduction ==
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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.
  
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)
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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" />
  
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:
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== नामाभिधानम् ॥ Names ==
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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: 
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{| class="wikitable"
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|+Terms for 'earth' in Sanskrit Lexicons<ref name=":1" />
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!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>
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! 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>
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! 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>
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|-
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|गौः । gauḥ
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|भूः । bhūḥ
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|पृथिवी । pr̥thivī
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|धरणिः । dharaṇiḥ
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|वसुमती । vasumatī
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|<nowiki>पृथुः | pr̥thuḥ</nowiki>
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|-
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|ग्मा । gmā
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|भूमिः । bhūmiḥ
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|पृथ्वी । pr̥thvī
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|धरित्री । dharitrī
 +
|<nowiki>इरा | irā</nowiki>
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|मही । mahī
 +
|-
 +
|ज्मा । jmā
 +
|अचला । acalā
 +
|क्ष्मा । kṣmā
 +
|भूतधात्री । bhūtadhātrī
 +
|काश्यपी । kāśyapī
 +
|<nowiki>क्षौणी | kṣauṇī</nowiki>
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|-
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|क्ष्मा । kṣmā
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|अनन्ता । anantā
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|अवनिः । avaniḥ
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|धरा । dharā
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|रत्नगर्भा । ratnagarbhā
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|सर्वंसहा । sarvaṁsahā
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|-
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|क्षा । kṣā
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|रसा । rasā
 +
|मेदिनी । medinī
 +
|भूः । bhūḥ
 +
|<nowiki>आदिमा | ādimā</nowiki>
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|अनन्ता । anantā
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|-
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|क्षमा । kṣamā
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|विश्वम्भरा । viśvambharā
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|मही । mahī
 +
|क्षितिः । kṣitiḥ
 +
|भूमिः । bhūmiḥ
 +
|<nowiki>भूतमाता | bhūtamātā</nowiki>
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|-
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|क्षोणी । kṣoṇī
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|स्थिरा । sthirā
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|विपुला । vipulā
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|महिः । mahiḥ
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|इला । ilā
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|<nowiki>निश्चला | niścalā</nowiki>
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|-
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|क्षितिः । kṣitiḥ
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|धरा । dharā
 +
|गह्वरी । gahvarī
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|धरणी । dharaṇī
 +
|वसुन्धरा । vasundharā
 +
|<nowiki>भूमी | bhūmī</nowiki>
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|-
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|अवनिः । avaniḥ
 +
|धरित्री । dharitrī
 +
|धात्री । dhātrī
 +
|इडा । iḍā
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|<nowiki>वरा | varā</nowiki>
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|<nowiki>बीजप्रसूः | bījaprasūḥ</nowiki>
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|-
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|उर्वी । urvī
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|धरणिः । dharaṇiḥ
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|गो । go
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|क्ष्मा । kṣmā
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|धात्री । dhātrī
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|<nowiki>श्यामा | śyāmā</nowiki>
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|-
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|पृथ्वी । pr̥thvī
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|क्षोणिः । kṣoṇiḥ
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|इला । ilā
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|अवनी । avanī
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|वसुधा । vasudhā
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|<nowiki>क्रोड्ककान्ता | kroḍkakāntā</nowiki>
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|-
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|मही । mahī
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|ज्या । jyā
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|कुम्भिनी । kumbhinī
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|मेदिनी । medinī
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|अचला । acalā
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| rowspan="10" |
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|-
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|रिपः । ripaḥ
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|काश्यपी । kāśyapī
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|क्षमा । kṣamā
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|ज्या । jyā
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|<nowiki>उर्वरा | urvarā</nowiki>
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|-
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|अदितिः । aditiḥ
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|क्षितिः । kṣitiḥ
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|भूतधात्री । bhūtadhātrī
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|अवनिः । avaniḥ
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|विश्वम्भरा । viśvambharā
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|-
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|इळा । ilaā
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|सर्वंसहा । sarvaṁsahā
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|रत्नगर्भा । ratnagarbhā
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|उदधिः । udadhiḥ
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|<nowiki>आद्या | ādyā</nowiki>
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|-
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|निरृतिः । nirr̥tiḥ
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|वसुमती । vasumatī
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|जगती । jagatī
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|<nowiki>वस्त्रा | vastrā</nowiki>
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|जगती । jagatī
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|-
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|भूः । bhū
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|वसुधा । vasudhā
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|सागराम्बरा । sāgarāmbarā
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|<nowiki>गौः | gauḥ</nowiki>
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|<nowiki>क्षिती | kṣitī</nowiki>
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|-
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|भूमिः । bhūmiḥ
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|उर्वी । urvvī
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| rowspan="4" |
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|क्षमा । kṣamā
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|<nowiki>रसा | rasā</nowiki>
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|-
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|पूषा । pūṣā
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|वसुन्धरा । vasundharā
 +
|<nowiki>क्षौणिः | kṣauṇiḥ</nowiki>
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|पृथ्वी । pr̥thvī
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|-
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|गातुः । gātuḥ
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|गोत्रा । gotrā
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|उर्वी । urvvī
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|गोत्रा । gotrā
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|-
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|गोत्रा । gotrā
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|कुः । kuḥ
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|कुः । kuḥ
 +
|पृथिवी । pr̥thivī
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|}
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== व्युत्पत्तिः ॥ Etymology  ==
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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" />
  
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 ) .
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* 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>
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<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>
  
(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).
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* 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>
  
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 planets. 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).
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<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>
  
-- Above text from Page 142, Puranic Encyclopedia - Vettam Maṇi
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athāgamya mahārājannamaskr̥tyi ca kaśyapam । pr̥thavī kāśyapī jajñe sutā tasya mahātmanaḥ ।।13.259.7</blockquote>
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* 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]].
  
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. (Page 547, Puranic Encyclopedia - Vettam Maṇi)
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<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>
  
JIVATMAN (The individual life or soul). The Aparabrahman (which is next to the highest Brahman) that is so minute and subtle is called Jivatman. Parabrahman is God almighty. It is mentioned in Taittiriyopanisad about this aparabrahman as follows : "Tasmad va etasmadatmana akasah sambhutah, akasad vayuh vayoragnih, agnerapah adbhyah prthvi prthivya osadhayah osadhibhyo annam annat purusah sa'va esa puruso annamayah." 'From this Atman came into existence ether possessing the quality of sound. From ether air, possessing the qualities of sound and touch, came into existence. Fire with the qualities of sound, touch and colour came into being from air. From fire, water having the qualities of sound touch, colour and taste came into being. From water earth with the qualities of sound, touch, colour, taste and smell came into existence. Vegetation grew from earth, and from vegetation food, from food semen, and from semen Purusa came into existence. The materialized form of aparabrahman is the body. Its subtle form is the soul. Jivatma or the individual soul is the subtle form of soul dwelling in the materialized form of the aparabrahman. This soul sits in the miniature lotus of heart in the miniature ether. The body which is made of the five elements is the dwelling place of this Jivatma. The individual life exists in every living being. The body originated from food is the outer covering of the Jivatma. This materialized body is also called Annamayakosa (the cask of food). Inside this annamayakosa there is the Pranamayakosa (the chest of the life breaths) . It is stated in the Taittiriyopanisad that this Pranamayakosa is separate from and existing inside the annamayakosa. The Pranamayakosa which exists inside the annamayakosa has the shape of man. The life breath which appears as the inhaling and exhaling breath is the head of the Pranamayakosa. The life breath Vyana is the right wing and Apana is the left wing, ether its soul and '''Prthvi''' (the earth) its tail. 2 Inside the Pranamayakosa, there exists the Manomayakosa (the chest of mind), but it fills the entire interior of the Pranamayakosa. The Vijnanamayakosa(the chest of knowledge or understanding) exists inside the Manomayakosa. The Jivatma or the individual life dwells inside this Vijfianamayakosa and pervades the entire body. It is by the activity of Vijnanamayakosa that the Jivatma feels its individuality. Inside the Vijnanamayakosa there exists a fifth kosa (chest) called the Anandamayakosa, which is the immediate covering of Jivatma, and which has no sense of individuality. The three Kosas, Anandakosa, Vijnanakosa and Pranamayakosa together is called Suksmasarira (the subtle body). It must be remembered that Suksmasarira is different from Susuksmasarira (the minute subtle body) . Heart is the abode of the Jivatma. Hrdi (in heart) ayam (this being Jivatma exists). So the name 'Hrdaya' (heart) is meaningful. 1 The Purusa (male being),which sits inside the heart or the Jivatma is as big as the toe according to the Kathopanisad. The Jivatma or the Aparabrahman is without beginning. Even from the past which is beyond our thinking crores and crores of Jivatmans had got into individuals and when the Annamayakosas of the individuals decayed due to death, they abandoned them and entered into new individuals. The author of the Brhadaranyaka gives an explanation to the question why this Jivatma which is as free as air enters the body of man, beast, bird, tree, rock etc. and subjects itself to misery and hardship. "Where does the Jivatma originate from? how does it enter this body?" Jivatma originates from Paramatma (the soul of the universe) . As the shadow pervades the body of a man this Jivatma overshadows this body." Sri Sankaracarya expounds it in another way; he says that the Jivatma is tied to the body by the imagination or desires of the mind.
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=== पृथ्वीदोहनम् ॥ Milking of the Earth ===
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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.
  
-- Above text from Page 358-359, Puranic Encyclopedia - Vettam Maṇi
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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'.
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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.
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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" />
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{| class="wikitable"
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|+Metaphors in milking of the Earth<ref name=":4" />
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!Who milked the cow ?
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!Calf
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!Milk
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|-
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|Raja Prthu
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|Svayambhuva Manu
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|Grains to support mankind
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|-
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|Rishis through Brhaspati
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|Moon
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|Milk of virtue in the pot of [[Vedas (वेदाः)|Vedas]]
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|-
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|[[Deva (देवः)|Devas]] through Mitra
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|[[Indra (इन्द्रः)|Indra]]
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|Elixir of life in the pot of gold
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|-
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|[[Pitrvamsha (पितृवंशः)|Pitrs]]
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| -
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|Elixir of life in the pot of Silver
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|-
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|Antaka
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|[[Yama Deva (यमदेवः)|Yama]]
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|Svadha
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|-
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|[[Nagas (नागाः)|Nagas]] through Dhrtarashtra
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|Takshaka
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|Poison in a gourd
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|-
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|Asuras through Dvimurdha
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|[[Virochana (विरोचनः)|Virochana]]
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|[[Maya (माया)|Maya]] in a pot of iron
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|-
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|Yakshas
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|[[Kubera (कुबेरः)|Kuvera]]
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|Knowledge of making themselves invisible in an earthen pot
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|-
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|Pretas and Rakshasas
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|Sumali and Raupya
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|Stream of blood
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|-
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|Gandharvas and Apsaras through Vararuchi
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|Chaitraratha
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|Various kinds of fragrance on a lotus leaf
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|-
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|Mountains through Mount Sumeru
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|Mount Himalaya
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|Precious gems and medicinal herbs in the foot of hill ranges
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|-
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|Trees through Shala tree
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|Figtree
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|Power of regerminating even after being lopped in a leaf of Palasa
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|}
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== पृथिव्याः उत्पत्तिः ॥ Creation of the Earth  ==
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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:
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* 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>
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<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>
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gataprāṇau tadā jātau dānavau madhukaiṭabhau । sāgaraḥ sakalo vyāptastadā vai medasā tayoḥ ॥ 83 ॥ medinīti tato jātaṁ nāma pr̥thvyāḥ samantataḥ ।...॥ 84 ॥</blockquote>
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* 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" />
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<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>
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== भूसंरक्षणम् ॥ Preservation of the Earth ==
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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" />
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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" />
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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" />
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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>
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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>
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== References ==
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[[Category:Puranas]]
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[[Category:Devatas]]
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<references />
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[[Category:Darshanas]]
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[[Category:Rigveda]]
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[[Category:Shastras]]
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[[Category:Upanishads]]
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[[Category:Vedas]]
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[[Category:Mahabharata]]

Latest revision as of 21:26, 12 July 2022

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.[1]

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.[1]

इह हि द्रव्यं पञ्चमहाभूतात्मकम् ।१७.२[2] iha hi dravyaṁ pañcamahābhūtātmakam ।17.2

Speaking of the evolution of the five great elements, the Taittiriya Upanishad[3] says,

आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।...॥ १ ॥[4] 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.[1] 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.[5][6]

तत्र गन्धवती पृथिवी । सा द्विविधा, नित्याऽनित्या च । नित्या परमाणुरूपा । अनित्या कार्यरूपा । पुनस्त्रिविधा शरीरेन्द्रियविषयभेदात् ।...॥१॥[7] 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.[1]

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'.[8] They are as follows:

Terms for 'earth' in Sanskrit Lexicons[8]
Vedic Nighantu (1.1)[9] Amarakosha (2.1.3-8)[10] Rajanighantu (2.1-3)[11]
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.[8]

  • 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.[12]

मधुकैटभयोर्मेदः संयोगान्मेदिनी स्मृता । धारणाच्च धरा प्रोक्ता पृथ्वी विस्तारयोगतः ॥ ८ ॥ मही चापि महीयस्... ।[13] madhukaiṭabhayormedaḥ saṁyogānmedinī smr̥tā । dhāraṇācca dharā proktā pr̥thvī vistārayogataḥ ॥ 8 ॥ mahī cāpi mahīyas... ।

  • The Mahabharata states that 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. 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.[14]

अथागम्य महाराजन्नमस्कृत्यि च कश्यपम् । पृथवी काश्यपी जज्ञे सुता तस्य महात्मनः ।।१३.२५९.७[15] athāgamya mahārājannamaskr̥tyi ca kaśyapam । pr̥thavī kāśyapī jajñe sutā tasya mahātmanaḥ ।।13.259.7

  • 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 ।[8] 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.[16]

पृथ्वीदोहनम् ॥ Milking of the Earth

It is said that the learned call the earth Prthvi because she was milked by the righteous ruler Prthu.[17]

दुहितृत्वङ्गता यस्मात् पृथौर्धर्म्मवतो मही। तदानुरागयोगाच्च पृथिवी विश्रुता बुधैः।। १०.३५ ।।[18] 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.[17]

Metaphors in milking of the Earth[17]
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

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).[19]

गतप्राणौ तदा जातौ दानवौ मधुकैटभौ । सागरः सकलो व्याप्तस्तदा वै मेदसा तयोः ॥ ८३ ॥ मेदिनीति ततो जातं नाम पृथ्व्याः समन्ततः ।...॥ ८४ ॥[20] gataprāṇau tadā jātau dānavau madhukaiṭabhau । sāgaraḥ sakalo vyāptastadā vai medasā tayoḥ ॥ 83 ॥ medinīti tato jātaṁ nāma pr̥thvyāḥ samantataḥ ।...॥ 84 ॥

  • 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 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, Sun, Moon, 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.[19]

एवं सर्वं कृत्रिमं च बाह्याभ्यन्तरमेव च ॥ १४ ॥ तद्विनाशे विनाशश्च सर्वेषामेव नारद । जलबुद्‌बुदवत्सर्वं विश्वसंघमनित्यकम् ॥ १५ ॥[21] evaṁ sarvaṁ kr̥trimaṁ ca bāhyābhyantarameva ca ॥ 14 ॥ tadvināśe vināśaśca sarveṣāmeva nārada । jalabud‌budavatsarvaṁ viśvasaṁghamanityakam ॥ 15 ॥

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,[22]

द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथिवी महीयम् ।...॥३३॥[23] dyaurme pitā janitā nābhiratra bandhurme mātā pr̥thivī mahīyam ।...॥33॥

Meaning: Sky is my father, brother and my centre. And this vast earth is my mother who is the greatest.[24]A similar feeling is conveyed in the Atharvaveda as well. It says,[22]

माता भूमिः पुत्रोऽहं पृथिव्याः ... ॥१२॥[25]mātā bhūmiḥ putro'haṁ pr̥thivyāḥ ... ॥12॥

Meaning: The earth is our mother and I am her son.[26] 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.[22]

विश्वंभरा वसुधानी प्रतिष्ठा हिरण्यवक्षा जगतो निवेशनी । वैश्वानरं बिभ्रती भूमिरग्निमिन्द्रऋषभा द्रविणे नो दधातु ॥६॥[25] viśvaṁbharā vasudhānī pratiṣṭhā hiraṇyavakṣā jagato niveśanī । vaiśvānaraṁ bibhratī bhūmiragnimindrar̥ṣabhā draviṇe no dadhātu ॥6॥

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.[22]It says,

यत्ते भूमे विखनामि क्षिप्रं तदपि रोहतु । मा ते मर्म विमृग्वरि मा ते हृदयमर्पिपम् ॥३५॥[25] yatte bhūme vikhanāmi kṣipraṁ tadapi rohatu । mā te marma vimr̥gvari mā te hr̥dayamarpipam ॥35॥

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.[26] 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.[22]

उपस्थास्ते अनमीवा अयक्ष्मा अस्मभ्यं सन्तु पृथिवि प्रसूताः । दीर्घं न आयुः प्रतिबुध्यमाना वयं तुभ्यं बलिहृतः स्याम ॥६२॥[25] upasthāste anamīvā ayakṣmā asmabhyaṁ santu pr̥thivi prasūtāḥ । dīrghaṁ na āyuḥ pratibudhyamānā vayaṁ tubhyaṁ balihr̥taḥ syāma ॥62॥

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.[27] Such is the spirit of land conservation in the Vedas.[22] 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.[26]

न वा अरण्यानिर्हन्त्यन्यश्चेन्नाभिगच्छति ।...॥५॥[28] na vā araṇyānirhantyanyaścennābhigacchati ।...॥5॥

Thus, the Rishis wish for the preservation of the Earth in various forms[22] and there was a lot of emphasis for the preservation of the earth in our ancient knowledge tradition.[26] Infact, in the Brhadaranyakopanishad, 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.[22]

इयं पृथिवी सर्वेषां भूतानां मधु । अस्यै पृथिव्यै सर्वाणि भूतानि मधु ।... ॥ २,५.१ ॥[29] iyaṁ pr̥thivī sarveṣāṁ bhūtānāṁ madhu । asyai pr̥thivyai sarvāṇi bhūtāni madhu ।... ॥ 2,5.1 ॥

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.[22]

References

  1. 1.0 1.1 1.2 1.3 Vijnana - Level A (Chapter 2), Noida: National Institute of Open Schooling (Open Basic Education Programme).
  2. Ashtanga Sangraha, Sutra Sthana, Adhyayas 11-20
  3. Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: Jivatman
  4. Taittiriya Upanishad, Brahmananda Valli, Anuvaka 1.
  5. V N Jha (2010), Tarkasangraha of Annambhatta, Kerala: Chinmaya International Foundation Shodha Sansthan.
  6. Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: Pancabhuta
  7. Tarkasangraha, Dravya Lakshana Prakarana.
  8. 8.0 8.1 8.2 8.3 Shabdakalpadruma, Kanda 3, See: पृथिवी and पृथ्वी |
  9. Nighantu, Adhyaya 1
  10. Amarakosha, Kanda 2
  11. Rajanighantu, See: Dharanyadi Varga, Bhumi (1-3)
  12. Swami Vijnanananda (1921-22), The Srimad Devi Bhagawatam (Part I & II)
  13. Devi Bhagavata Purana, Skandha 3, Adhyaya 13
  14. Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 6), Gorakhpur: Gita Press.
  15. Mahabharata, Anushasana Parva, Adhyaya 259
  16. Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: Prthu milks the earth
  17. 17.0 17.1 17.2 Major B D Basu (1916), The Sacred Books of the Hindus (Vol. 17, Part 1-The Matsya Puranam), Allahabad: The Panini Office.
  18. Matsya Purana, Adhyaya 10
  19. 19.0 19.1 Vettam Mani (1975), Puranic Encyclopaedia, Delhi: Motilal Banarsidass. See: Bhumi I
  20. Devi Bhagavata Purana, Skandha 1, Adhyaya 9
  21. Devi Bhagavata Purana, Skandha 9, Adhyaya 3
  22. 22.0 22.1 22.2 22.3 22.4 22.5 22.6 22.7 22.8 Vijnana - Level A (Chapter 4), Noida: National Institute of Open Schooling (Open Basic Education Programme).
  23. Rigveda, Mandala 1, Sukta 164
  24. Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya (Volume 1), Pardi: Svadhyay Mandal.
  25. 25.0 25.1 25.2 25.3 Atharvaveda, Kanda 12, Sukta 1
  26. 26.0 26.1 26.2 26.3 Vijnana - Level A (Chapter 3), Noida: National Institute of Open Schooling (Open Basic Education Programme).
  27. Sripad Damodar Satavlekar (1985), Atharvaveda ka Subodh Bhashya (Volume 4), Pardi: Svadhyay Mandal.
  28. Rigveda, Mandala 10, Sukta 146
  29. Brhadaranyakopanishad, Adhyaya 2