Prthvi (पृथ्वी)

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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] In Vedic culture, there is a lot of emphasis on conservation of land. Infact, conservation of land in the Vedas is inherent in the protection of one's motherland. The Prthvi Sukta of the Atharvaveda is note worthy in this regard. 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] Infact, the sukta further states that one should be ready for even self-sacrifice in order to protect the land.[22]

वयं तुभ्यं बलिहृतः स्याम ॥६२॥[25]vayaṁ tubhyaṁ balihr̥taḥ syāma ॥62॥

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

In our ancient knowledge tradition, there was a lot of emphasis for the preservation of the earth.

In the Aranyani Sukta of the Rigveda, the sage says that न वा अरण्यानिर्हन्त्यन्यश्चेन्नाभिगच्छति ।...॥५॥[27] 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 -

यत्ते भूमे विखनामि क्षिप्रं तदपि रोहतु । मा ते मर्म विमृग्वरि मा ते हृदयमर्पिपम् ॥३५॥[25]

( 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-

द्यौष्पितः पृथिवि मातरध्रुगग्ने भ्रातर्वसवो मृळता नः ।...॥५॥ विश्व आदित्या अदिते सजोषा अस्मभ्यं शर्म बहुलं वि यन्त ॥५॥[28]

(Rigveda 6.51.5)[26]

the importance of conserving land in the Vedas;

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-

यत्ते भूमे विखनामि क्षिप्रं तदपि रोहतु । मा ते मर्म विमृग्वरि मा ते हृदयमर्पिपम् ॥३५॥[25]

(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.

यावत्तेऽभि विपश्यामि भूमे सूर्येण मेदिना । तावन् मे चक्षुर्मा मेष्टोत्तरामुत्तरां समाम् ॥३३॥[25]

(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 -

विश्वंभरा वसुधानी प्रतिष्ठा हिरण्यवक्षा जगतो निवेशनी । वैश्वानरं बिभ्रती भूमिरग्निमिन्द्रऋषभा द्रविणे नो दधातु ॥६॥[25]

(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.

उपस्थास्ते अनमीवा अयक्ष्मा अस्मभ्यं सन्तु पृथिवि प्रसूताः । दीर्घं न आयुः प्रतिबुध्यमाना वयं तुभ्यं बलिहृतः स्याम ॥६२॥[25]

(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

अश्व इव रजो दुधुवे वि तान् जनान् य आक्षियन् पृथिवीं यादजायत । मन्द्राग्रेत्वरी भुवनस्य गोपा वनस्पतीनां गृभिरोषधीनाम् ॥५७॥[25]

(Atharvaveda 12.1.57)

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.

इयं पृथिवी सर्वेषां भूतानां मधु । अस्यै पृथिव्यै सर्वाणि भूतानि मधु ।... ॥ २,५.१ ॥[29] यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यस्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१ ॥

(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[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 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 25.4 25.5 25.6 25.7 Atharvaveda, Kanda 12, Sukta 1
  26. 26.0 26.1 Vijnana - Level A (Chapter 3), Noida: National Institute of Open Schooling (Open Basic Education Programme).
  27. Rigveda, Mandala 10, Sukta 146
  28. Rigveda, Mandala 6, Sukta 51
  29. Brhadaranyakopanishad, Adhyaya 2