At certain auspicious moments—when water rises, when offerings of water are made, at the commencement of building a house, and upon entering a new home—the gods and other celestial beings worship the earth with great reverence. Vasudhā, the goddess of the earth, acknowledges the Lord, saying that by His playful will, the entire universe, both animate and inanimate, exists. In these rituals, sacred items are gathered: the thread of sacrifice, fragrant flowers, holy books, and tulasī leaves. Gorocanā, sandalwood, and water from the revered Śālagrāma stone are also offered. The Blessed Lord assures Vasudhā that for her, a divine span of one hundred years will pass as swiftly as a single thread of time. Having spoken these words, the Lord fell silent, and all those assembled—by Hari’s command—worshipped the earth. They offered food and other gifts, reciting the root mantra. Curious, Nārada asks why this teaching is concealed in all the Purāṇas and expresses his eagerness to hear its secret. Nārāyaṇa explains that first Brahmā, then Pṛthu, and later all the foremost sages, the Manus, Nārada himself, and others have worshipped Vasudhā with the mantra: "Oṃ hrīṃ śrīṃ vāṃ, to Vasudhā, svāhā." The goddess Vasudhā is visualized as radiant as white campaka flowers, glowing with the light of a hundred moons. She is the support and source of all jewels, filled with their wealth, and adorned in prosperity. Through this meditation, all are instructed to worship her. Viṣṇu declares that Vasudhā is present in both victory and defeat, is the very foundation and nature of victory, and bestows victory upon her devotees. She is the support and seed of all, endowed with every power. She is the abode and giver of all crops, enriched with their bounty. Vasudhā is auspiciousness itself—its foundation, embodiment, and giver. She holds all the wealth of the earth and is the ultimate refuge for its protectors. Whoever worships Vasudhā and recites this hymn of great merit attains the virtue of giving land. By reciting it, one gains the merit of land-giving. Moreover, digging for water or earth frees one from sins, as does reciting the hymn, which absolves even the sin incurred by performing śrāddha on another’s land. The wise are freed from all such sins through the recitation. Nārada then asks about sins arising from performing śrāddha on another’s land, or in a well, or from what is drawn from a well, or from digging for water or earth, or from abandoning seeds, or any other severe sin stemming from the earth. Nārāyaṇa instructs that one should go to the temple of Viṣṇu, purified by evening rites, for the sake of the brāhmaṇa. Whoever gives land, rich in crops, to a brāhmaṇa, or gives or takes a village, land, or grain, or approves the gift of land, or deprives a brāhmaṇa of his livelihood—whether given by himself or another—such a person, along with his descendants, loses prosperity if deprived of land. Those who remove the path of cows to plant crops, or clear a cow-pen or pond to give the path or crops, or who bathe in another’s well without first offering the five oblations, or who secretly discard seeds upon the earth out of desire, or who create water-waves or dig for water—all these acts are fraught with consequences. Thus, the worship of Vasudhā, the earth goddess, and the recitation of her hymn are held as powerful means to earn merit and absolve sins, especially those related to the earth and its gifts. This teaching, though hidden in ancient scriptures, is revealed for the benefit of all, to honor the sacred earth and uphold righteousness.