Prithvi
She is frequently addressed as a mother, and a nurturing, generous goddess who provides sustenance to all beings living on her vast, firm expanse.
The rains they produce are praised for their richness, fullness, and fertility (1.22), and they are often called upon for protection from harm, forgiveness of sins (1.185), and to bring joy (10.63).
Together, Prithvi and Dyaus represent a vast, stable domain of abundance and safety, a realm governed by the cosmic order (ṛta), which they nurture and sustain (1.159).
The Atharva Veda highlights Prithvi as a fragrant, life-giving force, but also acknowledges that inherent dangers such as death and disease accompany this creative power.
This cosmogonic role positions the earth as the first material entity formed from the more abstract waters, marking an essential stage in creation.
Prajapati, the creator deity, compresses the shell of the primordial egg and throws it into the waters, leading to the formation of the earth from materials such as clay, mud, sand, and rocks.
This change reflects a shift in her identity from the earlier Vedic depictions, where she was closely associated with Dyaus as part of a divine pair, to her later role as the earth goddess who embodies the physical universe.
In the Vedic period, Prithvi was revered as both the literal earth and a divine being embodying stability, fertility, and the nourishing foundation of all life.
Bhudevi plays a central role in Vaishnavite mythology, where she is often portrayed as a supplicant, oppressed by evil forces, demons, or corrupt rulers.
[1][2] While Bhudevi continues to be revered, her role in later mythology shifts from the Vedic portrayal of the earth as the stable, fertile ground supporting all life.
However, in medieval texts, these qualities are transferred to other goddesses, such as Shakambhari, Lakshmi, and Mahadevi, while Bhudevi's primary role becomes that of a distressed earth, burdened by the weight of wickedness and seeking divine intervention.
This transformation highlights Bhudevi’s evolution from an embodiment of the fertile and life-sustaining earth to a more vulnerable figure who requires divine support in times of crisis.
David Kinsley highlights how Prithvi, often paired with Dyaus, the sky deity, is addressed as the mother of all creatures, providing nourishment and stability to all living beings.
Her role as the earth that sustains life is central to her identity, with her vast, firm, and motionless presence symbolizing the stability of the world itself.
[1] Pintchman similarly explores how Prithvi is revered as the life-supporting earth, with the Atharva Veda portraying her as the maternal source of creation, asked to pour forth milk like a mother nourishing her child.
[9] Wangu adds that while Prithvi is a nurturing mother, her duality also reflects the dangers inherent in creation, such as disease and death, balancing her life-giving aspects with the destructive forces of nature.
[1] Pintchman also highlights the Atharva Veda’s invocation to Prithvi to pour forth milk and nectar, reinforcing her function as the provider of material abundance.
Kinsley notes that in Vedic hymns, Prithvi is often invoked for her firm, motionless presence, symbolizing the stability of the earth and the maintenance of rta, the cosmic order.
[1] Pintchman extends this notion by discussing Prithvi’s place in the Satapatha Brahmana, where she is described as the material manifestation of creation, providing the stable ground upon which life can flourish.
Wangu points out that this pairing can be understood as a development of the earlier Dyaus-Prithvi duality from Vedic literature, where Dyaus (sky) and Prithvi (earth) were the universal parents.
Kinsley highlights that the reverence for the land as sacred extends from early Vedic hymns to the modern conceptualization of India itself as a divine mother figure.
The image of Prithvi, or Bhudevi, as the Earth Goddess who nurtures and supports life, easily transitioned into a national personification during the Indian independence movement.
Kinsley connects this with the imagery of Anandamath, Bankim Chandra Chatterjee's novel, where the goddess appears as a symbol of the motherland, and devotees are called upon to protect her at any cost.
As the Bodhisattva Siddhartha Gautama meditated under the Bodhi tree, Mara, the king of demons, sought to prevent his enlightenment by questioning his worthiness and sending an army to disrupt him.
When Mara challenged Siddhartha to provide evidence of his past virtuous deeds, the Bodhisattva touched the Earth with his right hand, displaying what is known as the "earth-touching gesture" (bhumisparśa mudra), invoking Prithvi as a witness.
This act confirmed that Siddhartha’s journey toward enlightenment was righteous, rooted in the ethical and compassionate life he had lived through many past lifetimes.
Her presence and the subsequent quaking of the Earth defeated Mara’s armies and created the peaceful environment necessary for the Buddha to attain enlightenment.
The Gandharan reliefs from the 1st to 3rd centuries CE frequently portray her emerging from the Earth with her head and torso visible, symbolizing her connection to nature and her role as a stabilizing force.
In some Southeast Asian traditions, she wrings water from her hair which drowns Mara's army, symbolizing the spiritual merit accumulated by the Buddha over many lifetimes.
[3] In Chinese Buddhism, she is considered one of the Twenty-Four Protective Deities (二十四諸天 Èrshísì zhūtiān) and is usually enshrined in the Mahavira Hall of Buddhist temples along with the other devas.
