| Bhumi | |
|---|---|
Goddess of the Earth[1] | |
 Bronze sculpture of Bhudevi (Bhumi) | |
| Other names |
|
| Affiliation | |
| Abode | |
| Mantra | Om Vasundharaya vidmahe Bhutadhatrya dhimahi tanno Bhumi prachodayat |
| Genealogy | |
| Consort | Varaha (Vishnu) |
| Children | |
| Equivalents | |
| Chinese | Houtu[2] |
Bhumi (Sanskrit: भूमि, romanized: Bhūmi), also known asBhudevi,Dharani, andVasundhara, is a significantgoddess inHinduism, personifying theEarth. Her earliest form is reflected in theVedic goddessPrithvi, though their roles, attributes and depictions are drastically different.[3] Bhumi features prominently in the post-Vedic texts such as theMahabharata, theRamayana and variousPuranas.
Bhumi plays a central role inHindu mythology, where she is often portrayed as a supplicant, oppressed by evil forces, demons, or corrupt rulers. These stories frequently depict her appealing to the godVishnu for assistance, and in response, Vishnu intervenes to alleviate her distress by taking different avatars. In one instance, Vishnu takes theVaraha (boar) avatar to save her from the asuraHiranyaksha and later marries her, resulting in birth of a son,Mangala. In another narrative, Vishnu takes the avatar of KingPrithu to tame Bhumi, who had ran away in the form of a cow.Sita, the female protagonist ofRamayana, is described being born from the earth and regarded as Bhumi's daughter. Bhumi also incarnates asSatyabhama to help defeatNarakasura, an asura who was born from her due to Hiranyaksha's influence.[4]
TheAlvar saintAndal is also considered an avatar of Bhudevi. In certainVaishnava traditions, Bhumi is regarded as Vishnu's secondary consort alongsideLakshmi, with some sects, such asSri Vaishnavism, even viewing her as an aspect of Lakshmi.[5]
Iconographically, Bhumi is depicted holding a blue lotus and is often shown alongside Vishnu and Lakshmi or with Varaha. She is especially revered inSouth India.[6]
The name "Bhūmi" is the Sanskrit word for "earth". The version "Puhumi" is the equivalent in Old Awadhi.[7]
She is known by various names such as Bhuvati, Bhuvani, Bhuvaneshwari, Avni,Prithvi, Dharti, Dhaatri, Dharani, Vasudha, Vasundhara, Vaishnavi, Kashyapi, Urvi, Ira, Mahi, Ela, Vasumati, Dhanshika, Vasumati, Hema, and Hiranmaya.
Bhudevi is depicted as seated on a platform that rests on the back of four elephants, representing the four cardinal directions. She is usually portrayed withfour arms, holding apomegranate, a water vessel, a bowl containing healing herbs, and another bowl containing vegetables, respectively.[8] She is also sometimes depicted with two hands, the right hand holding a blue lotus known as Kumuda or Utpala, the night lotus, while the left hand may indicate the pose ofAbhayamudra, the fearlessness or the Lolahasta Mudra, which is an aesthetic pose meant to mimic the tail of a horse.[9][10]
Varying accounts of Bhumi's birth are narrated in Hindu scriptures. The southern recension of the epicMahabharata mentions Bhumi as the daughter of the creator godBrahma. TheDevi Bhagavata Purana states her to be born of out the remains of tworakshasas,Madhu and Kaitabha.[11]
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Bhumi is the consort of the anthropomorphicVaraha, anavatar of the preserver godVishnu. According to thePuranas, during theSatya Yuga (first eon), the demonHiranyaksha kidnapped Bhumi and hid her in the primordial waters. Upon the request of the gods, Vishnu took theavatar (incarnation) of Varaha to rescue her. Varaha slew the demon and retrieved the Earth from the depths of the ocean, lifting it on his tusks. He restored Bhumi to her rightful place in the universe, and proceeded to marry her.[11]
The episode of thedevas seeking the assistance of Vishnu's Varaha avatar in rescuing Bhumi is described in thePadma Purana:[12]
They sought the shelter of Nārāyaṇa, Viṣṇu. Then knowing that wonder, he, Viṣṇu, the holder of a conch, a disc, and a mace, took up the Boar-form, existing everywhere and having no beginning, middle or end. The highest lord full of everything, having hands and feet on all sides, having large fangs and arms, struck the demon with one fang. The mean son of Diti, with his huge body pounded, died. Seeing the earth fallen (from the demon’s head), he lifted it with his fang, and putting it on Śeṣa’s head as before, took up the form of a Tortoise. Seeing great Viṣṇu of the form of the hog, all deities and sages, with their bodies bowed with devotion, praised him.
— Padma Purana, Chapter 237
Narakasura was the first born of Bhumi. There are two stories about Narakasura's birth. In the first one, he was the first son of Bhumi and Varaha. He was born when Bhumi requested Varaha for a son. Narakasura later performed a penance to receive a boon that only his mother would be able to kill him. In the second one, Narakasura's father was Hiranyaksha and was born when Hiranyaksha's horns touched Bhumi.[13]
Mangala, according to Vaishnava tradition, was the son of Varaha and Bhumi.[14]
Sita, the wife ofRama, emerged from the earth, and subsequently adopted by the King of Mithila,Janaka. The tale goes that there was once a drought inMithila, the hometown of Sita. Janaka, the future father of Sita, was ploughing the ground. Under his plough, he found a baby girl (Sita). Rain showered upon the earth and Janaka and his wife decided to adopt the girl. As Sita was born from the earth, she was also known as Bhumija.[15]
Prahlada, the son ofHiranyakashipu, was a devotee of Vishnu. The father did not like the son’s devotion to Vishnu. He punished Prahlada in a number of ways. Once, he threw down Prahlada from the top of a high building. At that moment, Bhumi appeared there and received him in her arms.[16]
One of the most well-recounted legends of Bhumi is her episode with the emperor of the world,Prithu. When Prithu hears that his people are starving because the earth had withdrawn most of her vegetation, he furiously chases her in her form of a cow. She submits, allowing herself to be milked so that living beings could be nourished once more. Attributes such as the courage, valour, knowledge, and the bodily health of theBrahmin sages are stated to have been milked from the earth, and the virtues and the truths that characterise animals may be attributed to her as well:[17]
Pṛthu got angry on hearing this and taking his bow Ajagava and several arrows went in search of the goddess of earth. The goddess got frightened and fled taking the form of a cow. She went to all lokas but Pṛthu followed her with his bow and arrows everywhere. At last desiring to escape from the arrows of such a valiant king Bhūmidevī went to him and trembling with fear said "Oh king, why do you make such a persistent attempt, to kill me which would be the great sin of Strīvadha? (killing a woman)." The Rājā replied that there was no sin in killing wicked persons. The goddess asked what refuge was there for the people if the earth was destroyed. The king said that he would protect his people by the power of his yoga. Bhūmidevī was frightened and she said "Oh king, I shall give you back all I have destroyed in the form of milk. Therefore, virtuous as you are, if you are really interested in the welfare of the people I shall allow you to milk me and take back everything you want. Do bring a calf."
The scriptures narrate how Bhumi took incarnation as a human to slay her son, Narakasura. According to the legend, after receiving his desired boon, Narakasura grew arrogant and drunk with his power. He started capturing women and forcefully made them his wives. He captured nearly 16,000 women. He wrested control of heaven fromIndra and no deity was able to defeat him because of his boon. Narakasura even took the earrings of Indra's mother,Aditi, and gave them to his mother, Bhumi. Bhumi was requested by the devas to slay her son. She manifested herself upon the earth as Satyabhama, the daughter ofSatrajit. Satyabhama marriedKrishna, and the couple waged war on Narakasura. She finally beheaded the latter with her husband'sSudarshana Chakra, thus fulfilling the prophecy that the asura could only be killed by his mother.[18]
Andal, the only female Alvar saint ofSouth India, is considered an avatar of Bhumi Devi. She is believed to be active in the 8th-century CE. Andal was raised byPeriyalvar inSrivilliputhur, where she grew up as an ardent devotee ofKrishna.[19] According to literary and religious tradition,Periyalvar was an ardent devotee ofVishnu and he used to stringgarlands to Vishnu every day. He was childless and one day, he found a girl under aTulasi plant in thegarden insideSri Andal Rangamannar Temple, Srivilliputhur. This child was believed to be a manifestation of Bhu Devi herself. He named the child as Gothai, who grew up as a devotee ofKrishna. She is believed to have worn the garland before dedicating it to the presiding deity of the temple. The girl Kothai was thus named Andal and was referred to as "Chudikodutha Sudarkodi", meaning the lady who wore and gave her garland to Vishnu. Periyalvar took Andal to theRanganathaswamy Temple inSrirangam where she was reunited with Vishnu as his bride.
Andal was brought up by Periyalvar in an atmosphere of love and devotion. As she grew into a beautiful maiden, her fervor for God grew to the extent that she decided to marry only God himself. It was at Srirangam where Vishnu asRanganatha married Bhu Devi as Andal. Andal is credited with two greatTamil works,Tiruppavai andNachiyar Tirumoli, which are still recited by devotees during the winter festival season of Margali.
TheRaja festival inOdisha,Eastern India, is a three-day celebration dedicated to Bhudevi, also known as Bhoomi Devi. Thisfestival honors the essence of womanhood andagriculture in life. During Raja, Bhudevi is revered as a symbol of motherhood,femininity, and fertility. The festival marks the beginning of themonsoon and the arrival of newcrops, as it is believed that Bhudevi is resting and preparing to bless humanity with a prosperous harvest. Raja is predominantly celebrated by women and young girls. They indulge in self-care, donning new clothes and beautiful ornaments. Applying red dye (alta) to their feet and adorning their hair with flowers are essential rituals. They are treated to their favorite food and a special Odia delicacy calledPoda Pitha, a baked rice cake prepared exclusively for this occasion. Elaborate flower-lacedswings are set up for the women and girls, who are considered embodiments of goddesses, particularly Bhudevi. They are not allowed to touch the ground during the festival. To respect Bhudevi's deep slumber, people refrain from digging the earth or engaging in agricultural work during this time. The festival embodies the interdependence and respect for agriculture, women, and the environment in Odisha and beyond.[20]
Earth (भूमि,bhūmi) is one of the five primary elements (pañcabhūta)
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