If, during the course of a sacred pilgrimage, a person beholds the auspicious and pure Tulasī with devotion in their heart, then, by the grace of Lord Hari, that person quickly attains all the merits and fruits that such a pilgrimage can bestow—this is the firm and unwavering assurance given. The Lord of all worlds, Vishnu Himself, even turns away from fragrant flowers such as mandāra, kunda, and lotus, and instead delights in the virtuous Tulasī leaf, even if it is dry. Endowed with the highest qualities, Tulasī has the power to destroy abundant sin. Yet, those who, out of sinful intent, uproot Tulasī and cast her upon the ground—she who is likened to the nectar-creeper and the very source of immortality—such people are deprived of prosperity by Narahari, the Lord who is ever fond of Tulasī. This loss comes upon them unknowingly and is inevitable. Furthermore, those who repeatedly defile the ground where Tulasī grows—with urine, feces, or other filth—find that Hari quickly removes whatever wealth they may have accumulated, for they have gathered sin even in the abode of the gods. When preparing to worship Nārāyaṇa, a devotee gathers Tulasī with reverence, offering obeisance to her. Though Keśava, the Lord, may be worshiped with flowers like pārijāta and with sweet fragrances, without Tulasī, no true satisfaction is attained. Therefore, the devotee gathers her, recognizing that without the greatly fortunate Tulasī, all actions become fruitless. With humility, the devotee prays, “O goddess Tulasī, I gather you—be gracious to me! Whatever pain may arise in your heart from being plucked, O goddess, please forgive that.” With joined palms, the Vaiṣṇava recites these mantras, bows to Tulasī, and to the Lord of the universe. When one gathers a Tulasī leaf with both palms joined, the branch does not tremble. But if, in gathering, a branch of the goddess Tulasī is broken, pain arises in the heart of Vishnu, her Lord. Even an old leaf that has simply fallen to the ground from the tip of a branch is fit for the worship of Govinda, the slayer of Madhu and Kaitabha. Whoever worships the infallible Lord with tender Tulasī leaves quickly obtains whatever their heart desires. At this, Jaimini inquires, “O foremost among the twice-born, is there any tree equal to the Tulasī tree? I wish to know this; please tell me, O son of Satyavatī.” Vyāsa replies, “Just as Tulasī is always most dear to Vishnu, so too is the Amalaki tree, which destroys all sin. The deities who dwell near the Tulasī tree also reside beneath the Amalaki tree. All holy places, such as the Ganga, are present wherever the pure and most beloved Amalaki stands. “Whatever action—auspicious or inauspicious—is performed by men beneath the Amalaki tree, that action becomes true and imperishable. Whoever worships Hari with fresh, pure leaves of Amalaki is freed from the net of sin and attains union with Hari. But wherever the goddess Amalaki and Tulasī do not dwell, that place is impure and no fruit of action is obtained there. Where these two auspicious beings are absent in an ashram, all actions performed there are certainly fruitless. The dwelling lacking Amalaki and Tulasī is afflicted by misfortune and sin, and is favored by Kali. Such a place should be understood by the wise as equal to a cremation ground. “Where Amalaki and Tulasī are present, all the gods dwell; but where there are no Amalaki or Tulasī leaves, all sin gathers. The wise person who wears a garland of Amalaki fruits, which removes sin, is always accompanied by Vishnu and Shri, who dwell upon his body. The intelligent man who wears a garland made from Amalaki wood has all the deities residing upon his body. Whatever actions are performed while wearing a garland of Amalaki fruits—whether auspicious or inauspicious—are declared imperishable. “He who eats the fruit of the Dhātrī tree, knowing its truths, is freed of all sin residing within his body. Whoever wears a garland made of Dhātrī fruit, O best among twice-born, hear of its supreme greatness: it removes all sin. Even if death overtakes such a one in a cremation ground by fate, he certainly attains the merit of dying by the Ganges—there is no doubt. Seeing him, all sinners are instantly released from their dreadful nets of sin, even those accumulated over hundreds of millions of births. Whoever daily takes the pulp of Dhātrī fruit obtains merit day by day, without doubt. “But whoever destroys the Dhātrī tree, which is the abode of all the hosts of gods, inflicts harm upon Hari Himself—there is no doubt. The Dhātrī is composed of all the gods, and is especially dear to Keśava; even Brahmā cannot properly describe its qualities. He who, knowing all truths, shows devotion to both Dhātrī and Tulasī, after enjoying all pleasures, attains liberation by Hari’s grace.” Jaimini then asks, “O greatly fortunate one, tell in detail the sin-destroying power of Tulasī, and also the greatness of honoring guests.” Sūta narrates that Vyāsa, resplendent and wise, began to speak to the assembled Brahmins about the greatness of Tulasī, which destroys sin. Vyāsa said, “This Tulasī is directly Mahālakṣmī, beloved of the Lord. Therefore, Jaimini, do not regard her as a mere tree just because you know the names and forms of trees. As a mortal serves Tulasī upon earth, so too the gods with Indra serve him in the abode of the gods. Wherever Tulasī stands, she is the embodiment of the Supreme Brahman; there, all welfare is firmly established. Even a sinner who receives water at the time of death, poured over Tulasī leaves, attains the presence of Hari.” Thus, the glory of Tulasī and Amalaki is proclaimed, their presence sanctifying all actions and places, their absence rendering all effort fruitless. The wise honor them, for through them, the grace of Lord Hari is surely attained.