Whoever gives land, flourishing with all kinds of crops, to a brāhmaṇa, earns great merit. Likewise, whether one gives or receives a village, land, or grain, or even simply approves the giving of land, the act carries weight. But if anyone takes away the livelihood of a brāhmaṇa—whether it was originally granted by himself or by another—such a person, along with his descendants, loses prosperity and is deprived of land. If one removes the path used by cows and instead plants crops there, or, after clearing a cow-pen or a pond, gives away the path or the crops, such actions are also frowned upon. Bathing in another’s well without first offering the five sacred oblations is improper. Secretly discarding seed upon the earth out of desire, or making water-waves or digging for water, or even foolishly constructing a well in another’s abandoned well, are all actions that carry consequences. Similarly, removing mud from another’s pond and throwing it out is not approved. Neglecting to offer the rice-ball (piṇḍa) to one’s father or to the guardian of the departed is a serious omission. Placing a lamp directly on the ground brings blindness for seven births. Pearls, rubies, diamonds, gold, and other precious gems, as well as a Śiva-liṅga or a worshipped stone image, should never be placed upon the earth. Likewise, hymns, mantras, water from a stone, flowers, tulasī leaves, a rosary, garlands of flowers, camphor, yellow pigment, sandalwood, rudrākṣa beads, or the roots of kuśa grass—all these sacred items must be treated with reverence and not laid upon the ground. If one places a book or a sacrificial thread upon the earth, it is said that the sin incurred is equal to that of killing a brāhmaṇa. After performing a sacrifice, if one does not sprinkle the ground with milk, or if one digs the earth during an earthquake or an eclipse, these acts too are condemned. The earth herself, known as Urvī, was born from the thighs of Hari. She is diminished by sacrificial offerings and rituals and is ultimately absorbed at the time of dissolution. This immovable one, the daughter of Kaśyapa, is the embodiment of stability. She is called Pṛthvī, as she is the daughter of Pṛthu, and Mahī, O sage, because of her vastness. At this point, Nārada addressed the sage, saying, “O best of those who know the Vedas, now tell me the story of Gaṅgā.” The goddess Gaṅgā, revered by the gods, came to Bhārata from the feet of the lord of Bhārata. Nārada inquired further: “How, where, in which age, and by whom was she requested and sent before?” The illustrious Sagara, lord of kings, descended from the solar dynasty, was the embodiment of truth—devoted to truth, truthful in speech, and a thinker of truth. He had one wife and one exceedingly handsome son. His other wife, longing for a son, worshipped Śaṅkara. After a hundred years, she gave birth to a mere lump of flesh. Then Śambhu, in the form of a brāhmaṇa, approached her, and from that lump all became sons, each possessing great strength and valor. Yet, by the angry gaze of the sage Kapila, these sons were reduced to ashes. Afterwards, Asamañja performed severe austerities to bring Gaṅgā down to earth for their sake. His son, Dilīpa, also undertook austerities to bring Gaṅgā, continuing the sacred quest of his lineage.