Editing Prithvi (section)

==In Vedic scriptures ==
Three aspects of the term ''Prithvi'' appear in the [[Vedas|Vedic scriptures]]: she is the physical earth, the universal mother of creation, and manifest matter that is formed during the cosmogonic process.<ref name=":2">{{Cite book |last=Pintchman |first=Tracy |url=https://books.google.com/books?id=JsDpBwAAQBAJ&q=tracy+pintchman |title=The Rise of the Goddess in the Hindu Tradition |date=2015-04-15 |publisher=State University of New York Press |isbn=978-1-4384-1618-2 |language=en}}</ref> 
===Rigveda===
In the ''[[Rigveda]]'', 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 [[Dyaus]], the male deity representing the sky. This coupling of Prithvi and Dyaus forms the dual entity ''Dyavaprithivi'', 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).<ref name=":4">{{Cite book|last1=Leeming|first1=David|url=https://books.google.com/books?id=kjO6CwAAQBAJ&pg=PT17|title=The Goddess: Myths of the Great Mother|last2=Fee|first2=Christopher|date=2016|publisher=Reaktion Books|isbn=978-1-78023-538-7|language=en}}</ref><ref name=":0" />

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 [[Varuna|Varuna's]] 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 a connection to the sky as well.<ref name=":0" /> Dyaus and Prithvi are mentioned as the parents of various deities, especially [[Ushas]], though the listing is not consistent throughout the text.<ref name=":3" />

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), 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 (''[[ṛta]]''), which they nurture and sustain (1.159). They are seen as inexhaustible and full of potential life (6.70).<ref name=":0" />

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).<ref name=":0" />

===Atharva Veda===
Prithvi is celebrated extensively in the ''[[Atharvaveda|Atharva Veda]]'', 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 ''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 dual nature emphasizes that while the Earth supports life, it can also bring destruction and hardship, representing the balance between 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.<ref name=":1">{{Cite book |last=Wangu |first=Madhu Bazaz |url=https://books.google.com/books?id=k8y-vKtqCmIC |title=Images of Indian Goddesses: Myths, Meanings, and Models |date=2003 |publisher=Abhinav Publications |isbn=978-81-7017-416-5 |language=en}}</ref><ref name=":2" />

One hymn in the ''Atharva Veda'' claims that Prithvi was germinated from the goddess [[Aditi]], who represents boundlessness or infinity. Aditi is often regarded as the mother of the gods in the ''Rig Veda'', 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 ''Atharva'' 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 birth of the gods.<ref name=":1" /> 

Like in the ''Rig Veda'', 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., [[Agni]] and [[Vayu]]), symbolizing the interconnectedness of nature and divinity.<ref name=":1" />

====''Pṛthvī Sūkta''====
The most extensive praise of Prithvi in Vedic literature is found in the ''Prithvi Sukta'' (''Atharvaveda'' 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 [[Indra]], who is said to protect her from harm. Other gods such as [[Vishnu]], [[Parjanya]], [[Prajapati]], and [[Vishvakarma]] also play significant roles in relation to her. Vishnu is said to stride across her vast expanse, while [[Agni]] permeates her being.<ref name=":0" />

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 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.<ref name=":0" />

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 her nurturing qualities as central to both life and prosperity.<ref name=":0" />

===Yajurveda===
[[File:0112321 Varaha at Ancient Hindu site Eran, Madhya Pradesh 024.jpg|thumb|The Yajurveda introduces the earliest form of Varaha myth, where a boar lifts the Earth from primordial waters. The 6th-century Colossal Varaha at [[Eran]] is one of the earliest fully animalistic icons, with Bhumi clinging to its tusk.]]

Prithvi’s role extends to cosmogonic myths, especially in the ''[[Yajurveda|Yajuraveda]]'', where she plays a significant part in the creation process. In the ''Yajurveda'', 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.<ref name=":2" />

The ''[[Taittiriya Samhita]]'' expands the above ''Yajuraveda myth'' 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.<ref name=":2" />

This myth is seed of the later epic myth of Vishnu’s [[Varaha]] (boar) avatara, where the earth (Prithvi, now called [[Bhumi (goddess)|Bhumi]]) is rescued from the depths of the ocean. This myth became a prominent part of later Hindu iconography, where [[Vishnu]], 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.<ref name=":1" /><ref name=":0" />

===Brahmanas===
In the ''[[Shatapatha Brahmana|Śatapatha Brāhmaṇa]]'', Prithvi’s creation is further elaborated. [[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. The earth is then spread out and becomes the foundation of the world, highlighting Prithvi’s role as the material basis of the universe.<ref name=":2" />

Similar to Rigveda, the ''Śatapatha Brāhmaṇa'' also contains reference to a ritual of the placement of the bones of the deceased in the earth after cremation.<ref>Bodewitz, Henk. "Classifications and Yonder World in the Veda". In: ''Vedic Cosmology and Ethics''. Leiden, The Netherlands: Brill, 2019. p. 190 (footnote nr. 60). doi: https://doi.org/10.1163/9789004400139_015</ref> According to the Kanda XIII,8,3,3, the text says that "May [[Savitr|Savitri]] deposit thy bones in the mother's lap [māturupastha].' Savitri thus deposits his bones in the lap of the mother [māturupastha], this earth [pṛthivyai]; 'O Earth, be thou propitious unto him!'".<ref>''[https://www.sacred-texts.com/hin/sbr/sbe44/sbe44115.htm Satapatha Brahmana Part V''. Sacred Books of the East Vol. 44. [[Julius Eggeling]] (translator). Oxford: the Clarendon Press. 1900. p. 433.</ref>

Prithvi’s relationship with other cosmic forces is also evident in the ''[[Brahmanas]]'', where she is identified with [[Aditi]], the mother of the gods. In the ''Brahmanas'', 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 ''Brahmanas'', 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.<ref name=":2" />