The Vrātya, a figure of profound significance, is accompanied by the assembly, the council, the army, and even the intoxicating drink; all these follow him wherever he goes. For one who truly understands this, he becomes the cherished home of the assembly, the council, the army, and the intoxicating drink—they find their beloved abode in him. If a Vrātya, possessing such knowledge, arrives as a guest at the house of a king, the king must honor him above himself. By doing so, the power of the Kshatriya remains undiminished, and the kingdom stays intact. In ancient times, Brahman and Kshatra rose together and wondered, "Who shall enter among the people?" They decided: "Let Brahman enter as Bṛhaspati, and Kshatra as Indra." Thus, Brahman entered as Bṛhaspati, and Kshatra as Indra. The earth itself is Bṛhaspati, and the sky is Indra. The fire is Brahman, and the sun is Kshatra. When one knows this, Brahman comes to him, and he shines with the radiance of Brahman. Whoever knows the earth as Bṛhaspati and fire as Brahman, Indra approaches him, and he is endowed with power. Whoever knows the sun as Kshatra and the sky as Indra, receives the fullness of their qualities. When a Vrātya, knowing thus, comes as a guest to a house, the host should approach him personally and say, "Vrātya, where have you come from? Let the Vrātya have water; let the Vrātya be satisfied. Vrātya, as you desire, so let it be; Vrātya, as you wish, so let it be; Vrātya, as you intend, so let it be." If someone asks, "Vrātya, where have you been?" he obstructs the path of the gods for him. If someone says, "Vrātya, water!" he blocks the waters for him. If he says, "Vrātya, let them satisfy you!" he increases his breath. If he says, "Vrātya, as you desire, so may it be!" he grants him what is dear. Thus, one who knows this attains what is dear and becomes dear to the dear. If he says, "Vrātya, as you wish, so may it be!" he grants mastery; thus, he attains mastery and becomes a master among masters. If he says, "Vrātya, as your desire, so may it be!" he grants desire; thus, he attains desire and becomes desired among the desired. Therefore, when a learned person, with the fires kindled and the Agnihotra established, welcomes the Vrātya as a guest into his home, he should approach him and say, "Vrātya, permit me; I will offer." If the Vrātya permits, the offering should be made; if not, it should be withheld. One who offers with the permission of a learned Vrātya knows both the path of the ancestors and the path of the gods. Among the gods, his offering is never cut off, and in this world, a secure foundation remains for him. But one who offers without the Vrātya’s permission does not know the paths of the ancestors or the gods. Among the gods, he becomes the most virile among those whose offerings are unaccepted, and in this world, he has no abiding place if he offers without proper release by a Vrātya who knows thus. Furthermore, if one who knows this allows a Vrātya guest to stay in his home for one night, he secures all the blessed worlds on earth for himself. If he stays a second night, he gains all the blessed worlds in the atmosphere. A third night brings all the blessed worlds in heaven. A fourth night grants him the most blessed of all worlds. If he allows the Vrātya to stay for countless nights, he secures for himself all the countless blessed worlds. Finally, if a non-Vrātya, bearing the name 'Vrātyabru', comes as a guest to the house, his arrival is noted, but the narrative pauses here, leaving the next steps for another telling.