Nārāyaṇa spoke, recounting how the sacred worship of Vasudhā, the Earth Goddess, had been performed in ancient times. First, Brahmā himself had honored her, followed by the illustrious king Pṛthu. Then, the foremost sages, the Manus, Nārada, and others continued this tradition of reverence. To worship Vasudhā, the mantra “Oṃ hrīṃ śrīṃ vāṃ, to Vasudhā, svāhā” was recited. In meditation, she appeared resplendent, glowing like the white campaka flower, radiating the brilliance of a hundred moons. She was seen as the support of all jewels, filled with treasures, and endowed with the wealth of countless gems. Through such meditation and worship, all beings were encouraged to honor this goddess. Viṣṇu described her as the very foundation and bestower of victory, present in both triumph and defeat, and in the essence of victory itself. She is the support and seed of all, endowed with every power. Vasudhā is the abode and giver of all crops, enriched with the bounty of the earth. She is auspiciousness itself, the foundation and embodiment of all that is auspicious, and the giver of auspiciousness. As the earth, she possesses all earthly wealth and serves as the ultimate refuge for the protectors of the earth. Whoever worships Vasudhā and recites this sacred hymn, which is of great merit, attains the merit equivalent to giving land. By reciting it, one is freed from the sins incurred by digging for water or earth, and even from those arising from performing śrāddha ceremonies on another’s land. Wise ones, by reciting this hymn, are indeed liberated from such sins. Nārada then asked about the consequences of performing śrāddha on another’s land, or in a well, or using water from a well, or from digging for water or earth, or from abandoning seeds, or any other severe sin arising from the earth. Nārāyaṇa replied that the person should go to the temple of Viṣṇu, purified by the evening rites, for the sake of the brāhmaṇa. He explained that whoever gives land enriched with crops to a brāhmaṇa, whoever gives or takes a village, land, or grain, whoever approves the gift of land, and whoever takes away the livelihood of a brāhmaṇa, whether given by himself or another, will see his prosperity ruined, along with his sons, grandsons, and others, if deprived of land. Those who remove the path of cows and plant crops there, or who clear a cow-pen or pond to give the path or the crops, or who bathe in another’s well without first offering the five oblations, incur sin. Likewise, whoever secretly discards seed upon the earth out of desire, or makes water-waves or digs for water, or foolishly makes a well in another’s abandoned well, or removes mud from another’s pond and throws it out, all commit acts that bring consequences. Whoever fails to offer the rice-ball to his father or to the guardian of the departed during rituals, or places a lamp upon the ground, becomes blind for seven births. Similarly, those who place pearls, rubies, diamonds, gold, or gems directly on the earth, or place a Śiva-liṅga or a worshipped stone image upon the ground, or place a hymn, a mantra, water from a stone, a flower, or a tulasī leaf, or a rosary, a garland of flowers, camphor, or yellow pigment, or sandalwood, rudrākṣa beads, kuśa grass roots, or place a book or a sacrificial thread upon the ground, all these acts are cautioned against. Thus, Nārāyaṇa and Nārada revealed the sacred ways of honoring Vasudhā and the importance of proper conduct regarding the earth and its gifts, for the welfare and righteousness of all.