The Bhu Suktam is drawn from the Taittiriya Samhita of the Krishna Yajurveda and associated Vedic hymns to Prithvi. In Sri Vaishnava theology, Bhu Devi is the second consort of Sriman Narayana — the embodiment of patience (kṣamā), the eternal earth-mother who bears all beings without fatigue or complaint. Together with Sri Devi (Lakshmi), She forms the divine pair known as Ubhaya Nācciyārs. She was rescued from the cosmic abyss by Lord Vishnu in His Varaha (boar) avatāra and restored to her place as the foundation of all creation. She is worshipped as Viṣṇupatnī — the consort of Vishnu — and as the very earth beneath our feet.
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
Dhyana + 8 Verses + Phala · Taittiriya Samhita, Krishna Yajurveda · Invocation of Bhu Devi
समुद्र॑वसने॒ देवि॑ पर्वत॒स्तन॑मण्डले ।
विष्णुपत्नि॒ नम॑स्तुभ्यं पाद॒स्पर्शं॒ क्षमस्व॑ मे ॥
विष्णुपत्नि॒ नम॑स्तुभ्यं पाद॒स्पर्शं॒ क्षमस्व॑ मे ॥
ಸಮುದ್ರ॑ವಸನೇ॒ ದೇವಿ॑ ಪರ್ವತ॒ಸ್ತನ॑ಮಂಡಲೇ ।
ವಿಷ್ಣುಪತ್ನಿ॒ ನಮ॑ಸ್ತುಭ್ಯಂ ಪಾದ॒ಸ್ಪರ್ಶಂ॒ ಕ್ಷಮಸ್ವ॑ ಮೇ ॥
ವಿಷ್ಣುಪತ್ನಿ॒ ನಮ॑ಸ್ತುಭ್ಯಂ ಪಾದ॒ಸ್ಪರ್ಶಂ॒ ಕ್ಷಮಸ್ವ॑ ಮೇ ॥
O Goddess (Devi) — whose garment is the ocean, whose ornaments and fullness are the mountain ranges — O consort of Vishnu (Viṣṇupatnī), salutation to you. Please forgive me for the touch of my feet (upon you, the sacred earth).
The morning prayer: This dhyana mantra is recited by devout Vaishnavas each morning before placing their feet on the ground — an act of reverence acknowledging that Bhu Devi is not inert matter but a living goddess, the body of the Lord Himself. The image of the oceans as her garment and the mountains as her ornamental form is a sublime metaphor for the vast living body of the Earth Mother.
The Bhu Suktam Verses
हिर॑ण्यगर्भः सम॒वर्त॒ताग्रे॑ भू॒तस्य॑ जा॒तः पति॒रेक॑ आसीत् ।
स दाध॑ार पृ॒थि॒वीं द्यामु॒तेमां कस्मै॑ दे॒वाय॑ ह॒विषा॑ विधेम ॥
स दाध॑ार पृ॒थि॒वीं द्यामु॒तेमां कस्मै॑ दे॒वाय॑ ह॒विषा॑ विधेम ॥
ಹಿರ॑ಣ್ಯಗರ್ಭಃ ಸಮ॒ವರ್ತ॒ತಾಗ್ರೇ॑ ಭೂ॒ತಸ್ಯ॑ ಜಾ॒ತಃ ಪತಿ॒ರೇಕ॑ ಆಸೀತ್ ।
ಸ ದಾಧ॑ಾರ ಪೃ॒ಥಿ॒ವೀಂ ದ್ಯಾಮು॒ತೇಮಾಂ ಕಸ್ಮೈ॑ ದೇ॒ವಾಯ॑ ಹ॒ವಿಷಾ॑ ವಿಧೇಮ ॥
ಸ ದಾಧ॑ಾರ ಪೃ॒ಥಿ॒ವೀಂ ದ್ಯಾಮು॒ತೇಮಾಂ ಕಸ್ಮೈ॑ ದೇ॒ವಾಯ॑ ಹ॒ವಿಷಾ॑ ವಿಧೇಮ ॥
In the beginning, Hiraṇyagarbha (the Golden Womb — Nārāyaṇa as the primordial cosmic being) arose. Born as the single Lord and sovereign of all that was born, He held and upheld this earth and this heaven. To which deity should we offer our oblations? — It is to Him, the one who established Bhu Devi from the very beginning.
Bhu Devi as eternally established by Narayana: This verse establishes the foundational Sri Vaishnava doctrine that the earth was not self-created but was established and is held by Nārāyaṇa from the very beginning of creation. Bhu Devi is thus not an independent deity but the eternal śakti (energy-consort) of the Lord — held and sustained by Him as He is held by Her.
उद्धृ॑तासि वरा॒हेण॑ कृ॒ष्णेन॑ शत॒बाहुना॑ ।
पृथि॑वि त्वं मही॒यसे॑ भू॒म्यै ते॑ नमो॒ नमः॑ ॥
पृथि॑वि त्वं मही॒यसे॑ भू॒म्यै ते॑ नमो॒ नमः॑ ॥
ಉದ್ಧೃ॑ತಾಸಿ ವರಾ॒ಹೇಣ॑ ಕೃ॒ಷ್ಣೇನ॑ ಶತ॒ಬಾಹುನಾ॑ ।
ಪೃಥಿ॑ವಿ ತ್ವಂ ಮಹೀ॒ಯಸೇ॑ ಭೂ॒ಮ್ಯೈ ತೇ॑ ನಮೋ॒ ನಮಃ॑ ॥
ಪೃಥಿ॑ವಿ ತ್ವಂ ಮಹೀ॒ಯಸೇ॑ ಭೂ॒ಮ್ಯೈ ತೇ॑ ನಮೋ॒ ನಮಃ॑ ॥
O Prithvi — you have been lifted up by Varāha, the dark Lord (Kṛṣṇa) with a hundred arms (the all-powerful, all-encompassing one). Because of this, O Prithvi, you are exalted and magnified. Salutation again and again to you, O Bhu Devi.
The Varaha avatāra: When the asura Hiraṇyākṣa dragged the earth into the cosmic ocean (Garbhodaka), Viṣṇu incarnated as the divine Boar (Varāha) and dove into the depths to rescue her. He lifted Bhu Devi upon the tip of His tusk and restored her to her position. This verse is a direct commemoration of that cosmic rescue. Śatabhāhu — the hundred-armed — refers to Viṣṇu's infinite capacity for protection. The word mahīyase — "you are made great" — indicates that Bhu Devi's exaltedness flows directly from her intimate contact with the Lord.
मा॒ता भूमिः॑ पु॒त्रोऽहं॑ पृ॒थि॒व्याः ।
पर्ज॒न्यः पि॒ता स उ॒ नः पि॒पर्तु॑ ।
पृथि॑वि देवि॒ त्वया॑ सर्वम् इ॒दं धृ॑तम् ।
श॒तायुः॑ पुरु॒षः सर्व॑मिदं ब॒भूव॑ ॥
पर्ज॒न्यः पि॒ता स उ॒ नः पि॒पर्तु॑ ।
पृथि॑वि देवि॒ त्वया॑ सर्वम् इ॒दं धृ॑तम् ।
श॒तायुः॑ पुरु॒षः सर्व॑मिदं ब॒भूव॑ ॥
ಮಾ॒ತಾ ಭೂಮಿಃ॑ ಪು॒ತ್ರೋऽಹಂ॑ ಪೃ॒ಥಿ॒ವ್ಯಾಃ ।
ಪರ್ಜ॒ನ್ಯಃ ಪಿ॒ತಾ ಸ ಉ॒ ನಃ ಪಿ॒ಪರ್ತು॑ ।
ಪೃಥಿ॑ವಿ ದೇವಿ॒ ತ್ವಯಾ॑ ಸರ್ವಮ್ ಇ॒ದಂ ಧೃ॑ತಮ್ ।
ಶ॒ತಾಯುಃ॑ ಪುರು॒ಷಃ ಸರ್ವ॑ಮಿದಂ ಬ॒ಭೂವ॑ ॥
ಪರ್ಜ॒ನ್ಯಃ ಪಿ॒ತಾ ಸ ಉ॒ ನಃ ಪಿ॒ಪರ್ತು॑ ।
ಪೃಥಿ॑ವಿ ದೇವಿ॒ ತ್ವಯಾ॑ ಸರ್ವಮ್ ಇ॒ದಂ ಧೃ॑ತಮ್ ।
ಶ॒ತಾಯುಃ॑ ಪುರು॒ಷಃ ಸರ್ವ॑ಮಿದಂ ಬ॒ಭೂವ॑ ॥
The Earth is my mother — I am the son (child) of Prithvi. Parjanya (the rain-cloud, the sky) is my father — may He nourish and sustain us. O divine Prithvi — all this (entire universe) is held and supported by you. Through you (as the mother), the human being of a hundred years (full lifespan) comes into his full existence and becomes all that he is.
The familial cosmology: This verse presents the complete Vedic cosmic family: earth as mother, sky-rain as father, and the human being as their child. The declaration mātā bhūmiḥ — "the Earth is my mother" — is one of the most celebrated ecological and theological statements of the Vedic tradition. It establishes not merely a metaphorical but a constitutive relationship: every human body is literally formed from the earth and will return to her. She is not merely a resource but the origin and sustainer of life itself.
स॒त्यं बृह॑द॒ृतमुग्रं॑ दी॒क्षा त॒पो ब्र॑ह्म य॒ज्ञः पृ॒थि॒वीं धा॑रयन्ति ।
सा नो॑ भू॒तस्य॒ भव्य॑स्य॒ पत्नी॑ उ॒रुं लो॒कं पृ॒थि॒वी नः॑ कृणोतु ॥
सा नो॑ भू॒तस्य॒ भव्य॑स्य॒ पत्नी॑ उ॒रुं लो॒कं पृ॒थि॒वी नः॑ कृणोतु ॥
ಸ॒ತ್ಯಂ ಬೃಹ॑ದ॒ೃತಮುಗ್ರಂ॑ ದೀ॒ಕ್ಷಾ ತ॒ಪೋ ಬ್ರ॑ಹ್ಮ ಯ॒ಜ್ಞಃ ಪೃ॒ಥಿ॒ವೀಂ ಧಾ॑ರಯನ್ತಿ ।
ಸಾ ನೋ॑ ಭೂ॒ತಸ್ಯ॒ ಭವ್ಯ॑ಸ್ಯ॒ ಪತ್ನೀ॑ ಉ॒ರುಂ ಲೋ॒ಕಂ ಪೃ॒ಥಿ॒ವೀ ನಃ॑ ಕೃಣೋತು ॥
ಸಾ ನೋ॑ ಭೂ॒ತಸ್ಯ॒ ಭವ್ಯ॑ಸ್ಯ॒ ಪತ್ನೀ॑ ಉ॒ರುಂ ಲೋ॒ಕಂ ಪೃ॒ಥಿ॒ವೀ ನಃ॑ ಕೃಣೋತು ॥
Truth (satyam), the vast cosmic order (bṛhad-ṛtam), the fierce power of consecration (dīkṣā), austerity (tapas), sacred knowledge (brahman), and sacrifice (yajña) — these are the forces that hold (dhārayanti) the earth in her place. May Prithvi — the consort (patnī) of all that has been and all that shall be — grant us a vast and wide world (ample space for living, growing, and flourishing).
What holds the earth: This verse gives the Vedic answer to the question "what keeps the earth from falling?" — not physical forces, but dharmic and spiritual forces: truth, cosmic order, austerity, sacrifice, and knowledge. The earth is held in place by the collective moral and spiritual power of conscious beings upholding these principles. This is simultaneously a cosmological and an ethical teaching — when humans abandon truth and dharma, the earth is destabilised.
वि॒श्वंभ॑रा वसु॒धानी॑ प्र॒तिष्ठा॑ हिर॑ण्यव॒क्षा जग॑तो नि॒धानम् ।
वैश्व॑ानरं बिभ्र॒ती भूमि॒रग्निं॑ इन्द्र॒ऋष॑भा॒ द्रवि॑णे नो दधातु ॥
वैश्व॑ानरं बिभ्र॒ती भूमि॒रग्निं॑ इन्द्र॒ऋष॑भा॒ द्रवि॑णे नो दधातु ॥
ವಿ॒ಶ್ವಂಭ॑ರಾ ವಸು॒ಧಾನೀ॑ ಪ್ರ॒ತಿಷ್ಠಾ॑ ಹಿರ॑ಣ್ಯವ॒ಕ್ಷಾ ಜಗ॑ತೋ ನಿ॒ಧಾನಮ್ ।
ವೈಶ್ವಾ॑ನರಂ ಬಿಭ್ರ॒ತೀ ಭೂಮಿ॒ರಗ್ನಿಂ॑ ಇನ್ದ್ರ॒ಋಷ॑ಭಾ॒ ದ್ರವಿ॑ಣೇ ನೋ ದಧಾತು ॥
ವೈಶ್ವಾ॑ನರಂ ಬಿಭ್ರ॒ತೀ ಭೂಮಿ॒ರಗ್ನಿಂ॑ ಇನ್ದ್ರ॒ಋಷ॑ಭಾ॒ ದ್ರವಿ॑ಣೇ ನೋ ದಧಾತು ॥
Viśvambharā (She who bears all the worlds) — She who holds all wealth (vasudhānī), She who is the very ground of existence (pratiṣṭhā), She whose chest is of gold (hiraṇya-vakṣā — radiant and precious), She who is the treasury in which the universe is stored (jagatā nidhānam) — She who bears within her the universal fire Vaiśvānara (Agni, the cosmic digestive fire of the earth), and who is the supreme cow of Indra (indra-ṛṣabhā — the most excellent of creation) — may that Bhu Devi bestow upon us wealth and abundance.
Viśvambharā — the cosmic name: This is one of the most powerful names of Bhu Devi — Viśvambharā, meaning literally "She who bears the entire universe." The verse is a cascade of magnificent epithets that reveal layer upon layer of her glory: she is not merely an inert planet but an active, conscious, golden-chested goddess who carries the fire of digestion within her belly and is herself the supreme treasure-vault in which all of creation is stored.
यस्ते॑ गन्धः पृथि॒वि सम्ब॑भूव॒ यं बिभ्र॑त्योष॒धयो॒ यमापः॑ ।
यं ग॒न्धर्वा॑ अप्स॒रसश्च॒ भेजिरे॑ तेन॒ मा सुर॑भिं कृणु ।
नो॒ द्वि॒ष॒न्तं॒ आ ग॑च्छतु ॥
यं ग॒न्धर्वा॑ अप्स॒रसश्च॒ भेजिरे॑ तेन॒ मा सुर॑भिं कृणु ।
नो॒ द्वि॒ष॒न्तं॒ आ ग॑च्छतु ॥
ಯಸ್ತೇ॑ ಗನ್ಧಃ ಪೃಥಿ॒ವಿ ಸಂಬ॑ಭೂವ॒ ಯಂ ಬಿಭ್ರ॑ತ್ಯೋಷ॒ಧಯೋ॒ ಯಮಾಪಃ॑ ।
ಯಂ ಗ॒ನ್ಧರ್ವಾ॑ ಅಪ್ಸ॒ರಸಶ್ಚ॒ ಭೇಜಿರೇ॑ ತೇನ॒ ಮಾ ಸುರ॑ಭಿಂ ಕೃಣು ।
ನೋ॒ ದ್ವಿ॒ಷ॒ನ್ತಂ॒ ಆ ಗ॑ಚ್ಛತು ॥
ಯಂ ಗ॒ನ್ಧರ್ವಾ॑ ಅಪ್ಸ॒ರಸಶ್ಚ॒ ಭೇಜಿರೇ॑ ತೇನ॒ ಮಾ ಸುರ॑ಭಿಂ ಕೃಣು ।
ನೋ॒ ದ್ವಿ॒ಷ॒ನ್ತಂ॒ ಆ ಗ॑ಚ್ಛತು ॥
O Prithvi — that fragrance of yours that arose (in the beginning), that fragrance which the medicinal herbs bear, that which the waters carry, that which the Gandharvas and Apsaras (celestial musicians and divine women) enjoyed — with that fragrance make me sweet-smelling (surabhiṃ — fragrant, auspicious, attractive). May what is hostile to us not come to us (may all inauspiciousness be averted through this divine fragrance of the earth).
The primordial fragrance: The earth's fragrance (gandha) is not a mere sensory quality but a divine attribute — the very śakti (energy) of Bhu Devi expressed through scent. In Sāṃkhya philosophy, fragrance (gandha) is the tanmātra (subtle essence) of the earth element, its most intimate self-expression. By meditating on this fragrance as the body of the goddess, the devotee directly connects with Bhu Devi through the most primitive and powerful of the senses. The prayer to be made "surabhi" is a prayer to be blessed with the goddess's own radiant quality.
यस्यां॑ समु॒द्र उ॒त सिन्धु॒रापो॑ यस्यामन्नं॒ कृष्ट॑यः सम्ब॒भूवुः॑ ।
यस्यामि॒दं जिन्व॑ति प्रा॒णदेजत्॒ सा नो॑ भूमिः॑ प्र॒थमा॑ धत्तु॒ रत्नम् ॥
यस्यामि॒दं जिन्व॑ति प्रा॒णदेजत्॒ सा नो॑ भूमिः॑ प्र॒थमा॑ धत्तु॒ रत्नम् ॥
ಯಸ್ಯಾಂ॑ ಸಮು॒ದ್ರ ಉ॒ತ ಸಿನ್ಧು॒ರಾಪೋ॑ ಯಸ್ಯಾಮನ್ನಂ॒ ಕೃಷ್ಟ॑ಯಃ ಸಂಬ॒ಭೂವುಃ॑ ।
ಯಸ್ಯಾಮಿ॒ದಂ ಜಿನ್ವ॑ತಿ ಪ್ರಾ॒ಣದೇಜತ್॒ ಸಾ ನೋ॑ ಭೂಮಿಃ॑ ಪ್ರ॒ಥಮಾ॑ ಧತ್ತು॒ ರತ್ನಮ್ ॥
ಯಸ್ಯಾಮಿ॒ದಂ ಜಿನ್ವ॑ತಿ ಪ್ರಾ॒ಣದೇಜತ್॒ ಸಾ ನೋ॑ ಭೂಮಿಃ॑ ಪ್ರ॒ಥಮಾ॑ ಧತ್ತು॒ ರತ್ನಮ್ ॥
In whom the ocean, the rivers, and all the waters arise; in whom food and the cultivated fields come into being (kṛṣṭayaḥ — the agricultural fields, the civilisations built through tilling); in whom all this (universe) thrills and pulses — all that breathes and moves (prāṇad-ejat — the breathing, the trembling with life) — may that Prithvi, the foremost one (prathamā — the first among all), bestow upon us the supreme jewel (ratnam — the highest gift, liberation or supreme wealth).
Bhu Devi as the source of civilisation: The word kṛṣṭayaḥ is remarkable — it refers simultaneously to the cultivated fields (from kṛṣ, to plough) and to the cultivated peoples who emerge from agriculture. Bhu Devi is thus the mother not only of food but of civilisation itself — the very possibility of human culture, settled life, and organised community arises from her willingness to be tilled, to yield, and to sustain. The prayer for ratnam — the jewel — is understood in Sri Vaishnava theology as ultimately a prayer for the grace of the Lord, the greatest jewel of all.
शि॒वा नो॑ भव पृथि॒वि भूर्न॒ उग्रा॑ भव ।
यत्ते॑ मध्यं पृथि॒वि॒ यच्च॒ नभ्यं॒ यास्ते॒ ऊर्जस्तन्वः॑ सम्ब॑भूवुः ।
तासु॑ नो धेहि पृ॒थि॒वि प्र॒जां च॒ पोष॑ं च कृणु॒ नो व॑स्य॒स्करी ॥
यत्ते॑ मध्यं पृथि॒वि॒ यच्च॒ नभ्यं॒ यास्ते॒ ऊर्जस्तन्वः॑ सम्ब॑भूवुः ।
तासु॑ नो धेहि पृ॒थि॒वि प्र॒जां च॒ पोष॑ं च कृणु॒ नो व॑स्य॒स्करी ॥
ಶಿ॒ವಾ ನೋ॑ ಭವ ಪೃಥಿ॒ವಿ ಭೂರ್ನ॒ ಉಗ್ರಾ॑ ಭವ ।
ಯತ್ತೇ॑ ಮಧ್ಯಂ ಪೃಥಿ॒ವಿ॒ ಯಚ್ಚ॒ ನಭ್ಯಂ॒ ಯಾಸ್ತೇ॒ ಊರ್ಜಸ್ತನ್ವಃ॑ ಸಂಬ॑ಭೂವುಃ ।
ತಾಸು॑ ನೋ ಧೇಹಿ ಪೃ॒ಥಿ॒ವಿ ಪ್ರ॒ಜಾಂ ಚ॒ ಪೋಷಂ॑ ಚ ಕೃಣು॒ ನೋ ವ॑ಸ್ಯ॒ಸ್ಕರೀ ॥
ಯತ್ತೇ॑ ಮಧ್ಯಂ ಪೃಥಿ॒ವಿ॒ ಯಚ್ಚ॒ ನಭ್ಯಂ॒ ಯಾಸ್ತೇ॒ ಊರ್ಜಸ್ತನ್ವಃ॑ ಸಂಬ॑ಭೂವುಃ ।
ತಾಸು॑ ನೋ ಧೇಹಿ ಪೃ॒ಥಿ॒ವಿ ಪ್ರ॒ಜಾಂ ಚ॒ ಪೋಷಂ॑ ಚ ಕೃಣು॒ ನೋ ವ॑ಸ್ಯ॒ಸ್ಕರೀ ॥
Be auspicious to us, O Prithvi — do not be fierce or terrible to us (be gentle, the gracious mother). Whatever is your centre (madhya), O Prithvi, whatever is your navel (nabhya — the deep core from which all life springs) — and all the forms of your vigour (ūrjas-tanvaḥ — the bodies of your energy, the diverse vitalities that arose from you) — place us within those (nourishing forms). Grant us progeny (prajā) and nourishment (poṣa). Make us ever more prosperous, O earth who makes things better (vasyaskarī — you who increase our wellbeing).
The prayer for the earth's mercy: This verse speaks to Bhu Devi with the intimacy of a child speaking to a mother — asking her not to be fierce (as in earthquakes, famines, floods) but to show her gentle, nourishing face. The word vasyaskarī — "she who makes things better, who makes us wealthier" — is a beautiful name for Bhu Devi as the ever-increasing source of wellbeing. The prayer is placed within her energetic forms, her vigour-bodies — recognising that the devotee lives inside the body of the goddess herself.
Phala — The Fruit of Worship
भूमे॑ माता॒ मां पा॑हि सर्वतः॑ ।
पृथि॑वि॒ त्वयि॒ सुप्रति॑ष्ठितम् ।
अनु॑ मा॒ धेहि॑ वर्च॒सा भू॒म्यै नमो॒ नमः॑ ।
विष्णु॑पत्न्यै॒ नमः॑ । भू॒म्यै नमः॑ ।
स॒र्वे॒षां द्वि॒षतां॒ वि॒द्ध्वं॒स॒न॒मस्तु॑ ।
ॐ भूर्भुवः॒ सुवः॑ ॥
पृथि॑वि॒ त्वयि॒ सुप्रति॑ष्ठितम् ।
अनु॑ मा॒ धेहि॑ वर्च॒सा भू॒म्यै नमो॒ नमः॑ ।
विष्णु॑पत्न्यै॒ नमः॑ । भू॒म्यै नमः॑ ।
स॒र्वे॒षां द्वि॒षतां॒ वि॒द्ध्वं॒स॒न॒मस्तु॑ ।
ॐ भूर्भुवः॒ सुवः॑ ॥
ಭೂಮೇ॑ ಮಾತಾ॒ ಮಾಂ ಪಾ॑ಹಿ ಸರ್ವತಃ॑ ।
ಪೃಥಿ॑ವಿ॒ ತ್ವಯಿ॒ ಸುಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಅನು॑ ಮಾ॒ ಧೇಹಿ॑ ವರ್ಚ॒ಸಾ ಭೂ॒ಮ್ಯೈ ನಮೋ॒ ನಮಃ॑ ।
ವಿಷ್ಣು॑ಪತ್ನ್ಯೈ॒ ನಮಃ॑ । ಭೂ॒ಮ್ಯೈ ನಮಃ॑ ।
ಸ॒ರ್ವೇ॒ಷಾಂ ದ್ವಿ॒ಷತಾಂ॒ ವಿ॒ದ್ಧ್ವಂ॒ಸ॒ನ॒ಮಸ್ತು॑ ।
ಓಂ ಭೂರ್ಭುವಃ॒ ಸುವಃ॑ ॥
ಪೃಥಿ॑ವಿ॒ ತ್ವಯಿ॒ ಸುಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಅನು॑ ಮಾ॒ ಧೇಹಿ॑ ವರ್ಚ॒ಸಾ ಭೂ॒ಮ್ಯೈ ನಮೋ॒ ನಮಃ॑ ।
ವಿಷ್ಣು॑ಪತ್ನ್ಯೈ॒ ನಮಃ॑ । ಭೂ॒ಮ್ಯೈ ನಮಃ॑ ।
ಸ॒ರ್ವೇ॒ಷಾಂ ದ್ವಿ॒ಷತಾಂ॒ ವಿ॒ದ್ಧ್ವಂ॒ಸ॒ನ॒ಮಸ್ತು॑ ।
ಓಂ ಭೂರ್ಭುವಃ॒ ಸುವಃ॑ ॥
O Bhūmi (Earth Mother) — protect me from all sides. O Prithvi — in you everything is well established and secure. Grant me splendour and radiance (varcas — the luminous vitality of a life lived in alignment with the earth). Salutation again and again to Bhu Devi. Salutation to Viṣṇupatnī (the consort of Vishnu). Salutation to Bhu Devi. May there be the complete destruction and scattering of all who are hostile to us (dvíṣatām vidhvaṃsanam — may all enmity be dissolved).
Om. Bhūḥ, Bhuvaḥ, Suvaḥ.
Om. Bhūḥ, Bhuvaḥ, Suvaḥ.
The complete circle of the Suktam: The phala mantra closes with the three Vyāhṛtis (Bhūḥ Bhuvaḥ Suvaḥ) — the sacred utterances that encapsulate the three worlds, the last of which is Bhūḥ, the earth herself. The worship of Bhu Devi thus ends where it began — with the earth as the first of the cosmic utterances. She who is the foundation of all three worlds is celebrated, protected, and returned to as the final word. Viṣṇupatnī — "the consort of Viṣṇu" — is the supreme theological title of Bhu Devi: she is not separate from the Lord but is His eternal śakti, His second self.