Prithvi - Knowledge

1081: 1279:, 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. 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. 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. 1340:. David Leeming, Christopher Fee and other scholars note that Prithvi can be seen as a manifestation of Prakriti—the material, feminine principle that is the source of creation and the foundation of the manifest universe. Prakriti is often paired with Purusha, the male principle representing consciousness or spirit. 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. In this later philosophical context, Prithvi, as Prakriti, represents the material energy that brings Purusha’s consciousness into manifestation. 1196: 1538: 491: 455: 467: 443: 1367: 1358: 515: 503: 527: 957:

other verses describe her as capable of free movement (5.84). Prithvi and Dyaus are also frequently invoked for wealth, prosperity, and strength (6.70). 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 (

940:, symbolizing the interconnectedness of the sky and earth. Their unity is so fundamental in the Rigveda that Prithvi is seldom addressed separately, with the two being described as kissing the central point of the world (Rigveda 1.185.5). Their mutual relationship is one of sanctity, as both deities complement each other (4.56.6). Together, they are considered the universal parents, responsible for the creation of the world (1.159) and the gods (1.185). 1181:, Prithvi is less abstract than the waters but is similarly viewed as a manifestation of the material matrix of creation. She is no longer paired with Dyaus but with Prajapati, who becomes her mate in the cosmogonic process. 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. 1305:

said to be full of nectar, providing nourishment to all creatures. 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. In this capacity, Prithvi embodies the fertility of the earth, ensuring the sustenance of both nature and humanity. Her identity as the giver of life ties directly to her status as a maternal and fertile goddess.

1534:, is seen as the center of the world, where the spiritual and material realms converge. Prithvi’s association with this spot signifies her importance in the Buddha’s journey, as it was only at this exact location, the most stable and sacred place on Earth, that Shakyamuni Buddha could achieve enlightenment. In this sense, Prithvi provides not only moral support but also the physical foundation for the Buddha’s final realization. 479: 1472: 696: 1993: 1314:

world, Prithvi, along with Dyaus, ensures the orderliness and safety of the universe. 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. In this sense, Prithvi is not just a physical entity but a symbol of cosmic balance and order.

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sustenance to both the virtuous and the wicked, gods and demons alike. Her nurturing role is further highlighted as she is repeatedly addressed as the mother of all and is asked to offer her nourishment, much like a mother feeding her child. She is likened to a nurse to all living beings, with her breasts full of life-giving nectar.

1254:, 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. 1149:, 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. The earth is then spread out and becomes the foundation of the world, highlighting Prithvi’s role as the material basis of the universe. 1501:, 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" ( 986:

creation and dissolution in the natural world. To avoid or mitigate these dangers, various rituals such as prayers, sacrifices, and the wearing of amulets were performed. This indicates the recognition of Prithvi's immense power and the need to maintain harmony with her through devotion and ritualistic appeasement.

1419:, as the Earth Goddess who nurtures and supports life, easily transitioned into a national personification during the Indian independence movement. This modern depiction draws on the ancient idea that the earth is not merely a physical entity but a living, nurturing force. Kinsley connects this with the imagery of 1554:(4th to 6th centuries CE), Prithvi is also depicted holding a vessel, symbolizing the spiritual and material wealth that she nurtures. 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. 981:, where she is revered as the queen of all creation. She is referred to as the first water in the ocean, tying her to the primordial elements of existence. This description reinforces her fundamental role in the creation of life and the universe, linking her to fertility, abundance, and sustenance. The 1304:

Prithvi’s association with fertility is central to her significance as a goddess. Kinsley points out that in Vedic literature, Prithvi’s fertility is often praised, particularly in relation to her role as the source of plants and crops. Her nurturing qualities are symbolized by her breasts, which are

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Veda often presents Prithvi in partnership with Dyaus, the sky god. This pairing symbolizes the unity of heaven and earth, with Dyaus fertilizing Prithvi through rain, allowing life to sprout. Together, they form the universal parents who not only create life on earth but are also responsible for the

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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. She is sometimes shown with a vase of plenty, brimming with jewels or lotuses, representing her abundance

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mudra), invoking Prithvi as a witness. Prithvi emerged from the Earth, and dispelled Mara’s forces. 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. By calling Prithvi as a witness,

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In post-Vedic Hindu mythology, the earth goddess Prithvi retains a significant presence, though her role undergoes transformation. 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. As Hindu

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In the hymn, Prithvi’s life-sustaining energy extends beyond the physical realm. She is said to manifest in the scent of both men and women, embody the fortune and brilliance in men, and represent the vibrant energy of maidens. The hymn also asks for Prithvi’s blessings to ensure long life, invoking

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decree (6.70). Nonetheless, their connection remains strong, with Dyaus fertilising the earth (Prithvi) through rain, although in some instances, they are both credited with providing this nourishment (4.56). While Prithvi is largely associated with the Earth, it is sometimes unclear whether she has

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Prithvi’s role in maintaining cosmic stability is another key aspect of her identity. 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. As the foundation of the physical

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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. In the Rigvedic hymns, Prithvi is exalted for her boundless fertility and capacity to sustain all creatures. However, in medieval texts,

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Beyond her maternal and productive attributes, Prithvi (often alongside Dyaus) is revered for her steadfast support. She is described as firm, upholding all that exists (1.185), encompassing everything (6.70), and as broad and vast (1.185). While she is generally characterized as immovable (1.185),

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Thus, Prithvi’s role in the Prakriti-Purusha concept positions her as more than just a nurturing earth mother. She becomes a central figure in the metaphysical understanding of the universe, symbolizing the dynamic, creative force that makes the world tangible. This philosophical idea reverberates

1013:, Prithvi is associated with the cow, called Gauri, which is revered for its milk-giving qualities. The cow is seen as a symbol of nourishment and motherhood, making this connection with Prithvi natural. The earth itself is compared to a cow, with its calves represented by different deities (e.g., 1291:

are considered the universal parents responsible for the creation of the gods and the world. As Hindu cosmology evolved, Prithvi took on an independent role in creation, symbolizing the materialization of the cosmos itself. Pintchman delves into Prithvi’s connection with the cosmogonic waters,

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highlights Prithvi as a fragrant, life-giving force, but also acknowledges that inherent dangers such as death and disease accompany this creative power. This dual nature emphasizes that while the Earth supports life, it can also bring destruction and hardship, representing the balance between

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Despite her close associations with various male deities, the hymn emphasizes Prithvi’s inherent greatness and fertility. She is hailed as the source of all plant life, particularly crops, and as the nourisher of all living creatures. Prithvi is described as patient and resilient, providing

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and describes the earth as being created from the waters, with the hymn Atharvaveda 12.1.8 stating that Prithvi was originally water (salila). This cosmogonic role positions the earth as the first material entity formed from the more abstract waters, marking an essential stage in creation.

1823: 1427:'s novel, where the goddess appears as a symbol of the motherland, and devotees are called upon to protect her at any cost. This reflects the continuity of Prithvi's role as the protective, nurturing mother figure—this time, embodying the Indian subcontinent itself. 1177:, Aditi and Prithvi are often conflated, with both representing the physical manifestation of the cosmos. Aditi retains her identity as the cosmic mother, while Prithvi symbolizes the Earth, the tangible, nurturing ground on which all creatures live. In later 1524:, Prithvi appears in bodily form, emerging from the Earth with her retinue of goddesses. 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. 1001:, which further highlights Prithvi’s role as a life-giving force. This connection aligns Prithvi with the cosmic order and fertility, positioning her within a larger framework of divine motherhood in Vedic thought. Similar to earlier Vedic texts, the 966:

In a funeral hymn, Prithvi is portrayed as a compassionate and gentle mother, as the deceased is asked to return to her lap. She is implored to cover the dead lightly, as a mother would tenderly cover her child with her garment (10.18.10-12).

1296:, where she is lifted from the primordial waters during creation. This mythological narrative underscores Prithvi’s role as the physical manifestation of the cosmos, emerging as the first form of materiality from which life would develop. 1039:

12.1). Unlike her depictions in the Rigveda, where she is almost always paired with Dyaus, the Prithvi Sukta is dedicated solely to her. In this hymn, Prithvi is seen as an independent and powerful goddess. Her consort is the mighty god

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Prithvi’s role extends beyond being a moral witness. She is also intimately tied to the throne of enlightenment, where the Buddha attained liberation. This symbolic location, often referred to as the navel of the Earth or

1131:, in his boar form, lifts Bhumi out of the cosmic waters. This narrative emphasizes Prithvi's vulnerability in later myths and her need for divine protection, further reflecting the dynamic between the earth and the gods. 932:, the goddess Prithvi is predominantly associated with the Earth, representing the terrestrial realm where human existence unfolds. However, Prithvi is rarely depicted in isolation. She is most often paired with 1978:

Lewis Hodous; William Edward Soothill (2004). A dictionary of Chinese Buddhist terms: with Sanskrit and English equivalents and a Sanskrit-Pali index. London: RoutledgeCurzon. ISBN 0-203-64186-8. OCLC 275253538.

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contexts. These epithets highlight her nurturing, sustaining, and protective qualities, as well as her connection to truth, fertility, and abundance. Some of the key epithets used for Prithvi are listed below:

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In this divine partnership, Dyaus is frequently referred to as the father, while Prithvi is recognized as the mother. It is suggested in certain hymns that the two were once inseparable, but later parted by

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Significance of Prithvi extends beyond her role in Vedic cosmology and creation narratives, playing a pivotal role in later Hindu thought, particularly in the evolving concept of national imagery.

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García Ramón, José L. (2017). Reconstructing Indo-European phraseology: Continuity and renewal (PDF). The Split: Reconstructing Early Indo-European Language and Culture. University of Copenhagen.

1415:. 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 1234:

or incarnations, reaffirming the bond between the earth goddess and the cosmic protector. In iconography, Bhumi is often depicted as a beautiful lady clinging to the tusk of her consort

756:), who chases the goddess Prthvi, shapeshifted as a cow. His name means 'far, wide, broad' and in later texts, the term Prithvi is treated as patronym for Earth derived from his name. 1267:

One of the most prominent aspects of Prithvi is her depiction as the universal mother. Scholars have all emphasized Prithvi’s maternal nature, often drawing on her portrayal in the

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Siddhartha demonstrated that enlightenment is not just a spiritual achievement but also deeply connected to one’s actions on Earth. In some versions of the story, such as in the

739:, which means "the Broad One." This term highlights the expansive and nurturing nature of the Earth and forms the basis for the Vedic concept of Pṛthivī Mātā, or "Mother Earth." 1156:

also contains reference to a ritual of the placement of the bones of the deceased in the earth after cremation. According to the Kanda XIII,8,3,3, the text says that "May

1102:, the earth is submerged in the cosmic ocean at the beginning of creation until a boar dives into the waters and brings it to the surface, enabling creation to unfold. 1656: 1226:

mythology, where she is often portrayed as a supplicant, oppressed by evil forces, demons, or corrupt rulers. These stories frequently depict her appealing to

631:. She is frequently addressed as a mother, and a nurturing, generous goddess who provides sustenance to all beings living on her vast, firm expanse. While the 1160:

deposit thy bones in the mother's lap .' Savitri thus deposits his bones in the lap of the mother , this earth ; 'O Earth, be thou propitious unto him!'".

1468:. Her essential qualities—nurturing, sustaining, and upholding cosmic order—remained intact, but her role was transformed to fit the Buddhist cosmology. 1084:

The Yajurveda introduces the earliest form of Varaha myth, where a boar lifts the Earth from primordial waters. The 6th-century Colossal Varaha at

673:, symbolising the vastness and support that the Earth provides to all life. Her appearance in the Buddhist tradition is tied to the very moment of 1287:

Prithvi’s role in the process of creation is another significant theme in the scholarship. Kinsley notes that in the Vedic worldview, Prithvi and

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A 3rd-century Gandhara sculpture depicting the Buddha summoning Prithvi, who is shown emerging from the ground beneath the Buddha's seat.

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In his analysis, David Kinsley discusses how the concept of Prithvi Mata transforms in later traditions, particularly in the context of

556: 735:('broad earth'). The name Pṛthivī (Sanskrit: पृथि्वी) has its roots in Proto-Indo-European mythology, originating from the epithet 918:: she is the physical earth, the universal mother of creation, and manifest matter that is formed during the cosmogonic process. 1728:

West, Martin Litchfield (2007), Indo-European Poetry and Myth, Oxford, England: Oxford University Press, ISBN 978-0-19-928075-9

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through Hindu cosmology, linking the goddess to the very processes of creation, preservation, and dissolution in the universe.

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Mallory, James P.; Adams, Douglas Q. (1997), Encyclopedia of Indo-European Culture, London: Routledge, ISBN 978-1-884964-98-5

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In Buddhist art, Prithvi is often depicted at the base of the Buddha’s throne during the moment of his enlightenment. The

1788: 1632: 429: 209: 1080: 1562: 1127:) is rescued from the depths of the ocean. This myth became a prominent part of later Hindu iconography, where 949:

a connection to the sky as well. Dyaus and Prithvi are mentioned as the parents of various deities, especially

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Goddess Prithvi is referred to by various epithets across different religious traditions, particularly in the

1399: 963:), which they nurture and sustain (1.159). They are seen as inexhaustible and full of potential life (6.70). 549: 1238:, the boar-man incarnation of Vishnu. Alternatively, Vishnu is often shown standing between Bhudevi and Sri- 1953: 2013: 1412: 731:

Prithvi is the most frequent Vedic word for both the earth and the Earth-goddess; and the poetic formula

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also play significant roles in relation to her. Vishnu is said to stride across her vast expanse, while

478: 474: 225: 1195: 2043: 2038: 1518:, her response was more physical, as she caused the Earth to shake, terrifying Mara’s forces. In the 1424: 997:, who represents boundlessness or infinity. Aditi is often regarded as the mother of the gods in the 490: 486: 454: 450: 235: 220: 1502: 2028: 2023: 2018: 1997: 1431: 542: 466: 462: 230: 33: 17: 654:, while the term Prithvi serves as one of her epithets. She becomes significantly associated with 1230:

for assistance, and in response, Vishnu intervenes to alleviate her distress by taking different

442: 438: 215: 1537: 936:, the male deity representing the sky. This coupling of Prithvi and Dyaus forms the dual entity 39:

This article is about the Vedic goddess. For the Puranic goddess and the consort of Vishnu, see

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in later post-Vedic scriptures, the term Prithvi remains as a prominent epithet. According to

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depicting the Earth goddess in the form of a cow, along with other gods, appealing to

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or Bhudevi, meaning "the goddess who is the earth." Bhudevi plays a central role in

1558: 1530: 1512:, she verbally testified to the Bodhisattva’s virtues. In other accounts, like the 1451: 1337: 1201: 701: 526: 522: 251: 143: 80: 1776: 1940: 1498: 1219: 1190: 1124: 847:– 'Womb of forest trees and herbs', signifying her role in supporting plant life. 40: 1625:

Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions

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is one of the earliest fully animalistic icons, with Bhumi clinging to its tusk.

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Owing to strong historical Hindu influence, the name Prithvi is also used for

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Prithvi's most notable role in Buddhist tradition is during the moment of

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The concept of Prithvi also intersects with the philosophical idea of the

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The most extensive praise of Prithvi in Vedic literature is found in the

977: 643: 102: 883:– 'All-supporting', showing her as the force that sustains the universe. 742:

Another connection is found between Prithvi and the mythological figure

1920:. Leiden, The Netherlands: Brill, 2019. p. 190 (footnote nr. 60). doi: 1485: 1480: 1420: 1293: 1163:

Prithvi’s relationship with other cosmic forces is also evident in the

811:– 'Source of everything', indicating her as the origin of all creation. 266: 835:– 'All-nourishing', highlighting her role in providing for all beings. 650:

In later Hinduism, the figure of Prithvi is supplanted by the goddess

1514: 1435: 1165: 1146: 1098:, where she plays a significant part in the creation process. In the 1094: 1053: 871:– 'Upholder', symbolizing her as the supporter of the Earth and life. 178: 1916:

Bodewitz, Henk. "Classifications and Yonder World in the Veda". In:

658:, one of the most important gods in later Hinduism, and his avatars— 1457: 1325: 1251: 1049: 785: 769: 670: 605: 597: 573: 108: 781: 651: 1541:

A Thai painting showing Prithvi saving Buddha from demons of Mara

1416: 1333: 1329: 1268: 1239: 1231: 1210: 959: 928: 799:– 'Fertile one', emphasizing her role in fertility and abundance. 780:– 'Soil', the foundation of life. This Vedic epithet becomes her 715: 710: 677:’s enlightenment, and she is considered the first goddess in the 633: 627:

She is depicted as a stable, fertile, and benevolent presence in

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her nurturing qualities as central to both life and prosperity.

889:– 'Repository of gems', emphasizing her as the source of wealth. 877:– 'All-bearing', highlighting her role in sustaining everything. 793:– 'Womb of the world', indicating her as the origin of all life. 695: 1992: 1242:, symbolizing his protection of both the earth and prosperity. 1235: 1227: 1206: 1157: 1128: 1120: 1045: 945: 901:– 'Bearer of treasure', highlighting her as a source of wealth. 744: 724: 720: 706: 674: 663: 659: 655: 502: 498: 271: 247: 1218:

traditions evolved, Prithvi came to be more commonly known as

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Prithvi’s role extends to cosmogonic myths, especially in the

1021:), symbolizing the interconnectedness of nature and divinity. 841:– 'Mother of plants', connecting her to vegetation and growth. 604:, as well as the name of the goddess-personification of it in 1494: 1288: 1276: 1170: 1041: 994: 950: 933: 915: 765: 709:, c. 18th century. While the Earth goddess is referred to as 638: 628: 617: 613: 601: 139: 129: 85: 1246:

these qualities are transferred to other goddesses, such as

1213:) to alleviate her distress by destroying the evil on Earth. 953:, though the listing is not consistent throughout the text. 853:– 'Stable one', representing her steadiness and reliability. 1394:

Indonesian depiction of Prithvi in ancient regal attire as

1085: 1061: 1044:, who is said to protect her from harm. Other gods such as 1018: 1014: 276: 261: 158: 73: 1275:. David Kinsley highlights how Prithvi, often paired with 817:– 'Producer of everything', reflecting her creative power. 805:– 'Birthplace', symbolizing her as the source of creation. 669:

Besides Hinduism, Prithvi holds a significant position in

1943:(translator). Oxford: the Clarendon Press. 1900. p. 433. 1759:. New York: Oxford University Press. 2014. pp. 439-440. 1565:(二十四諸天 Èrshísì zhūtiān) and is usually enshrined in the 895:– 'Abounding in jewels', further emphasizing her wealth. 1935:

https://www.sacred-texts.com/hin/sbr/sbe44/sbe44115.htm

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Images of Indian Goddesses: Myths, Meanings, and Models

1123:(boar) avatara, where the earth (Prithvi, now called 1119:

This myth is seed of the later epic myth of Vishnu’s

823:– 'Nursing mother', representing her as the nurturer. 647:

and later texts portray her as an independent deity.

46:"Dharti Mata" redirects here. For the 1938 film, see 993:

claims that Prithvi was germinated from the goddess

1694: 1411:(Mother India), which became a powerful symbol in 859:– 'Steady one', emphasizing her unshakable nature. 829:– 'Nurturer', the one who supports and nourishes. 2005: 1569:of Buddhist temples along with the other devas. 865:– 'Patient one', reflecting her enduring nature. 620:, she is one of the most important goddesses in 1825:The Rise of the Goddess in the Hindu Tradition 414: 405: 396: 384: 375: 1775: 550: 351: 339: 327: 315: 303: 1386:, the national personification of India, by 1145:, Prithvi’s creation is further elaborated. 1184: 1853: 557: 543: 1922:https://doi.org/10.1163/9789004400139_015 1854:Leeming, David; Fee, Christopher (2016). 1821: 975:Prithvi is celebrated extensively in the 1954:"Yayasan Kemanusiaan Ibu Pertiwi (YKIP)" 1536: 1470: 1257: 1194: 1079: 694: 1550:and nurturing qualities. Later, in the 1493:Siddhartha Gautama meditated under the 1262: 608:. The goddess Prithvi is an archetypal 14: 2006: 1857:The Goddess: Myths of the Great Mother 1828:. State University of New York Press. 905: 1889: 1885: 1883: 1881: 1879: 1877: 1849: 1847: 1845: 1783:, New York: de Gruyter, p. 117, 1654: 1618: 1616: 1614: 1612: 1610: 1608: 1606: 1604: 1602: 1332:duality, which is fundamental to the 1939:. Sacred Books of the East Vol. 44. 1817: 1815: 1813: 1811: 1809: 1807: 1805: 1803: 1801: 1799: 1692: 1688: 1686: 1684: 1682: 1680: 1678: 1650: 1648: 1646: 1644: 1600: 1598: 1596: 1594: 1592: 1590: 1588: 1586: 1584: 1582: 1209:(seated on a serpent with his wife, 1724: 1722: 1720: 1718: 1347: 1308: 24: 1874: 1842: 1822:Pintchman, Tracy (15 April 2015). 1292:highlighting her depiction in the 637:predominantly associates her with 25: 2055: 1985: 1796: 1675: 1641: 1579: 1173:, the mother of the gods. In the 592:, "the Vast One"), also rendered 1991: 1715: 1365: 1356: 525: 513: 501: 489: 477: 465: 453: 441: 1972: 1946: 1926: 1910: 1658:Hinduism: An Alphabetical Guide 1655:Dalal, Roshen (18 April 2014). 1561:, she is considered one of the 1483:’s enlightenment, known as the 1169:, where she is identified with 1024: 970: 27:Earth goddess in Vedic Hinduism 1769: 1749: 1740: 1731: 1701:. Princeton University Press. 1563:Twenty-Four Protective Deities 1445: 1438:, where she is referred to as 13: 1: 1693:Shaw, Miranda Eberle (2006). 1572: 845:Vanaspatinām gṛbhir oṣadhīnāṃ 2034:Locations in Hindu mythology 1489:(Victory over Mara). As the 1413:India’s nationalist movement 1400:Indonesian National Monument 1336:system of thought and later 1299: 1134: 1075: 684: 7: 1890:Wangu, Madhu Bazaz (2003). 1697:Buddhist Goddesses of India 1282: 759: 587: 579: 10: 2060: 1918:Vedic Cosmology and Ethics 1449: 1317: 1188: 921: 910:Three aspects of the term 688: 45: 38: 31: 1937:Satapatha Brahmana Part V 1781:Indo-European Linguistics 1456:Prithvi was adopted into 1425:Bankim Chandra Chatterjee 1199:An illustration from the 415: 406: 397: 385: 376: 352: 340: 328: 316: 304: 184: 174: 164: 154: 149: 135: 125: 120: 101: 91: 79: 69: 60: 55: 1896:. Abhinav Publications. 1432:national personification 1185:In Post-Vedic scriptures 1152:Similar to Rigveda, the 723:, an incarnation of god 165:Indo-European equivalent 34:Prithvi (disambiguation) 1627:. Motilal Banarsidass. 1623:Kinsley, David (1987). 1777:Meier-Brügger, Michael 1542: 1476: 1214: 1089: 728: 1540: 1474: 1258:Role and significance 1198: 1083: 1064:permeates her being. 698: 2000:at Wikimedia Commons 1388:Abanindranath Tagore 1263:The Universal Mother 1006:birth of the gods. 641:('Father Sky'), the 32:For other uses, see 1960:. 16 September 2009 906:In Vedic scriptures 733:kṣā́m ... pṛthivī́m 2014:Classical elements 1860:. Reaktion Books. 1543: 1477: 1215: 1154:Śatapatha Brāhmaṇa 1142:Śatapatha Brāhmaṇa 1111:expands the above 1108:Taittiriya Samhita 1090: 729: 200:Classical elements 48:Dharti Mata (film) 1996:Media related to 1903:978-81-7017-416-5 1867:978-1-78023-538-7 1835:978-1-4384-1618-2 1765:978-0-19-936007-9 1708:978-0-691-12758-3 1668:978-81-8475-277-9 1481:Shakyamuni Buddha 679:Buddhist pantheon 612:, and along with 567: 566: 194: 193: 16:(Redirected from 2051: 2044:Rigvedic deities 2039:Mother goddesses 1995: 1979: 1976: 1970: 1969: 1967: 1965: 1950: 1944: 1930: 1924: 1914: 1908: 1907: 1887: 1872: 1871: 1851: 1840: 1839: 1819: 1794: 1793: 1773: 1767: 1755:Doniger, Wendy. 1753: 1747: 1744: 1738: 1735: 1729: 1726: 1713: 1712: 1700: 1690: 1673: 1672: 1652: 1639: 1638: 1620: 1559:Chinese Buddhism 1452:Phra Mae Thorani 1369: 1360: 1348:National Imagery 1338:Hindu philosophy 1309:Cosmic Stability 1202:Bhagavata Purana 989:One hymn in the 916:Vedic scriptures 705:illustration by 702:Bhagavata Purana 629:Vedic literature 590: 582: 559: 552: 545: 530: 529: 518: 517: 506: 505: 494: 493: 482: 481: 470: 469: 458: 457: 446: 445: 430:European alchemy 418: 417: 409: 408: 400: 399: 388: 387: 379: 378: 355: 354: 343: 342: 331: 330: 319: 318: 307: 306: 196: 195: 185:Roman equivalent 175:Norse equivalent 155:Greek equivalent 144:Rigvedic deities 115:(Prithvi Suktam) 53: 52: 21: 2059: 2058: 2054: 2053: 2052: 2050: 2049: 2048: 2029:Hindu goddesses 2024:Hindu cosmology 2019:Earth goddesses 2004: 2003: 1988: 1983: 1982: 1977: 1973: 1963: 1961: 1958:web.archive.org 1952: 1951: 1947: 1941:Julius Eggeling 1931: 1927: 1915: 1911: 1904: 1888: 1875: 1868: 1852: 1843: 1836: 1820: 1797: 1791: 1774: 1770: 1754: 1750: 1745: 1741: 1736: 1732: 1727: 1716: 1709: 1691: 1676: 1669: 1653: 1642: 1635: 1622: 1621: 1580: 1575: 1454: 1448: 1405: 1404: 1403: 1402: 1372: 1371: 1370: 1362: 1361: 1350: 1322: 1311: 1302: 1285: 1265: 1260: 1250:, Lakshmi, and 1193: 1191:Bhumi (goddess) 1187: 1137: 1113:Yajuraveda myth 1078: 1029: 973: 924: 908: 762: 693: 687: 584:, also पृथिवी, 563: 534: 533: 532: 531: 521: 519: 509: 507: 497: 495: 485: 483: 473: 471: 461: 459: 449: 447: 437: 433: 432: 421: 420: 412: 411: 402: 390: 372: 371: 360: 359: 358: 357: 345: 333: 321: 297: 296: 285: 284: 280: 279: 274: 269: 259: 258: 239: 238: 234: 233: 228: 223: 213: 212: 65: 51: 44: 41:Bhumi (goddess) 37: 28: 23: 22: 15: 12: 11: 5: 2057: 2047: 2046: 2041: 2036: 2031: 2026: 2021: 2016: 2002: 2001: 1987: 1986:External links 1984: 1981: 1980: 1971: 1945: 1925: 1909: 1902: 1873: 1866: 1841: 1834: 1795: 1789: 1768: 1748: 1739: 1730: 1714: 1707: 1674: 1667: 1661:. 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