The method by which the Earth is to be worshipped, and the proper sequence for invoking her presence, were set forth in detail. Then, Nārāyaṇa spoke: After slaying the demon Hiraṇyākṣa, he lifted the Earth from the depths of the lower regions. He gently placed her upon the waters, where she floated like a lotus leaf upon the vast ocean. Beholding the goddess Earth in that place, Hari, filled with desire and passion, fashioned for himself a delightful bed, assuming a most enchanting form. From the joyful union of their embrace, the beautiful goddess fell into a swoon, overcome by bliss. Wrapped in Viṣṇu’s embrace, she lost all awareness of day and night. By his own divine play, the Lord assumed both his former form and that of the mighty Boar. The worship of the Earth was then performed with incense, lamps, offerings of food, and anointments with vermilion. Mahāvarāha declared: “By sages, Manus, gods, Siddhas, humans, and others, you shall be worshipped.” At the rising of water, during the offering of water, at the beginning of building a house, and upon entering a new home, the gods and others will worship you, O Earth, with great reverence. Vasudhā, the Earth goddess, replied: “O Lord, by your mere play, the entire universe—both moving and unmoving—comes into existence.” Mahāvarāha continued: “Your worship shall be performed with the sacred thread of sacrifice, flowers, a book, a leaf of tulasī, gorocanā, sandalwood, and water from the Śālagrāma stone.” The Blessed Lord then granted her a boon: “For you, O goddess, a divine span of a hundred years will pass as a single thread of time.” Having spoken thus, the Lord fell silent, O Nārada. By the command of Hari, all assembled—gods, sages, and others—performed worship of the Earth. With the root mantra, they offered food and other offerings to her. Nārada, ever eager for knowledge, said: “In all the Purāṇas this teaching is hidden; I am eager to hear it in detail.” Nārāyaṇa replied: “Thereafter, Brahmā first, and then Pṛthu, and later all the foremost sages, the Manus, Nārada, and others, performed worship of the Earth with the mantra: Oṃ hrīṃ śrīṃ vāṃ, to Vasudhā, svāhā.” The goddess is to be visualized as resplendent as white campaka flowers, radiant with the brilliance of a hundred moons. She is the support of jewels, filled with jewels, and endowed with the wealth of jewels. By meditating in this way, all are to worship the goddess. Viṣṇu declared: “In times of victory and defeat, at the foundation of victory, in the nature of victory, and in the bestower of victory, she is to be invoked. O support of all, seed of all, endowed with all powers; O abode of all crops, enriched with all crops, giver of all crops; O auspicious one, foundation and embodiment of auspiciousness, bestower of auspiciousness; O Earth, possessor of all wealth, ultimate refuge of the protectors of the Earth.” Whoever worships her and recites this hymn of great merit attains the fruit of gifting land. By reciting it, a person is freed from sins incurred by digging for water or earth. There is no doubt that one is also freed from sins arising from performing śrāddha rites on another’s land. O sage, the wise are indeed freed from sin by reciting this hymn. Nārada then inquired further: “What of performing śrāddha on another’s land, or in a well, or with water drawn from a well, or from digging for water or earth, or from abandoning seeds, or any other most severe sin arising from the Earth?” Nārāyaṇa replied: “Such a person should go to the temple of Viṣṇu, purified by the evening rites, for the sake of the brāhmaṇa.