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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.
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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.
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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.
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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" (
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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
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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.,
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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.
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
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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.
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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
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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
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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.
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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
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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.
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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
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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.
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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
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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
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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.
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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
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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
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963:), which they nurture and sustain (1.159). They are seen as inexhaustible and full of potential life (6.70).
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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
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for assistance, and in response, Vishnu intervenes to alleviate her distress by taking different
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936:, the male deity representing the sky. This coupling of Prithvi and Dyaus forms the dual entity
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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
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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
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883:– 'All-supporting', showing her as the force that sustains the universe.
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Another connection is found between Prithvi and the mythological figure
1920:. Leiden, The Netherlands: Brill, 2019. p. 190 (footnote nr. 60). doi:
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Prithvi’s relationship with other cosmic forces is also evident in the
811:– 'Source of everything', indicating her as the origin of all creation.
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835:– 'All-nourishing', highlighting her role in providing for all beings.
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In later Hinduism, the figure of Prithvi is supplanted by the goddess
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871:– 'Upholder', symbolizing her as the supporter of the Earth and life.
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Bodewitz, Henk. "Classifications and Yonder World in the Veda". In:
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A Thai painting showing Prithvi saving Buddha from demons of Mara
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799:– 'Fertile one', emphasizing her role in fertility and abundance.
780:– 'Soil', the foundation of life. This Vedic epithet becomes her
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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.
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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.
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these qualities are transferred to other goddesses, such as
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853:– 'Stable one', representing her steadiness and reliability.
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Indonesian depiction of Prithvi in ancient regal attire as
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1044:, who is said to protect her from harm. Other gods such as
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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.
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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
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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
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This myth is seed of the later epic myth of Vishnu’s
823:– 'Nursing mother', representing her as the nurturer.
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and later texts portray her as an independent deity.
46:"Dharti Mata" redirects here. For the 1938 film, see
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claims that Prithvi was germinated from the goddess
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1411:(Mother India), which became a powerful symbol in
859:– 'Steady one', emphasizing her unshakable nature.
829:– 'Nurturer', the one who supports and nourishes.
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1569:of Buddhist temples along with the other devas.
865:– 'Patient one', reflecting her enduring nature.
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1825:The Rise of the Goddess in the Hindu Tradition
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1922:https://doi.org/10.1163/9789004400139_015
1854:Leeming, David; Fee, Christopher (2016).
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1857:The Goddess: Myths of the Great Mother
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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
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970:
27:Earth goddess in Vedic Hinduism
1769:
1749:
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1701:. Princeton University Press.
1563:Twenty-Four Protective Deities
1445:
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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
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1336:system of thought and later
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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:
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1960:on 16 September 2009
1388:Abanindranath Tagore
1263:The Universal Mother
1006:birth of the gods.
641:('Father Sky'), the
32:For other uses, see
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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:
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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
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1446:In Buddhism
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1450:See also:
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1294:Yajur Veda
1095:Yajuraveda
899:Vasundharā
833:Viśvadhāyā
639:Dyaus Pita
576:: पृथ्वी,
142:and other
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1436:Indonesia
1300:Fertility
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1166:Brahmanas
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1135:Brahmanas
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1054:Prajapati
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1779:(2003),
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1380:Painting
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1283:Creation
1252:Mahadevi
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827:Dhāritrī
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786:Hinduism
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752:: पृथु,
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691:*Dʰéǵʰōm
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574:Sanskrit
369:Japanese
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1392:Right:
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103:Texts
86:Earth
1966:2024
1898:ISBN
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1703:ISBN
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1629:ISBN
1499:Mara
1271:and
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2010::
1876:^
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1035:(
748:(
727:.
572:(
558:e
551:t
544:v
419:)
416:地
410:)
407:火
401:)
398:空
395:(
389:)
386:水
377:風
356:)
353:土
350:(
344:)
341:金
338:(
332:)
329:火
326:(
320:)
317:水
314:(
305:木
302:(
50:.
43:.
36:.
20:)
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