Even something as humble as an old leaf, fallen from the tip of a branch and lying upon the earth, is worthy to be offered in worship to Govinda, the slayer of Madhu and Kaitabha. Such is the Lord’s compassion that even the simplest offering, made with devotion, is accepted by Him. But among all offerings, those who worship the infallible Lord with tender tulasī leaves swiftly attain whatever their hearts desire. The power of tulasī is such that it fulfills the devotee’s wishes with remarkable speed. Hearing this, the sage Jaimini, ever eager for deeper understanding, asked, “O foremost of the twice-born, is there any tree that equals the tulasī tree? I wish to know the truth—please tell me, son of Satyavatī.” Vyāsa replied, “Just as tulasī is always most dear to Viṣṇu, so too is the amalaki tree, which destroys all sins and is also beloved of the Lord. O best of the twice-born, know that the deities who dwell near the tulasī tree equally reside beneath the amalaki tree. Wherever the pure amalaki stands, all holy places, including the sacred Gaṅgā, are present there. Whatever action—whether auspicious or inauspicious—is performed beneath the amalaki tree by men, that action surely becomes true and imperishable. Whoever worships Hari with fresh, pure leaves of the amalaki is freed from the net of sin and attains union with the Lord. O Jaimini, wherever the goddess tulasī and the amalaki tree do not dwell, that place is impure, and no fruit of action is obtained there. In an ashram where these auspicious trees are absent, all actions performed there become fruitless. Such a dwelling is afflicted by misfortune and sin, and is favored by Kali. Indeed, the wise should regard a place without amalaki and tulasī as equal to a cremation ground. Where these sacred trees are present, all the gods dwell; but where they are absent, only sin abides. The wise person who wears a garland of amalaki fruits, which removes sin, is always accompanied by Viṣṇu and Śrī, 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 action a man performs while holding a garland of amalaki fruits—whether auspicious or inauspicious—all of it is declared to be imperishable. He who eats the fruit of the dhātrī tree, knowing its true greatness, has all the sin residing within his body destroyed. Whoever wears a garland made of dhātrī fruit, O best among the twice-born, hear from me its greatness: it is supreme in removing all sin. Even if fate brings him death in a cremation ground, he certainly attains the merit of dying by the Gaṅgā—there is no doubt. On seeing him, all sinners are instantly released from their dreadful nets of sin, even those from hundreds of millions of births. Whoever daily takes the pulp of dhātrī fruit, O chief of Brahmins, obtains merit day by day—this is certain. Whoever destroys the dhātrī tree, which is the abode of all the hosts of gods, inflicts harm upon Hari—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 dhātrī and tulasī, after enjoying all pleasures, attains liberation by Hari’s grace. Jaimini then asked, “Once more, O greatly fortunate one, tell in detail the sin-destroying power of tulasī, and also the greatness of honoring guests.” Sūta continued: Then Vyāsa, radiant and wise, began to speak to the assembled Brahmins about the greatness of tulasī, which destroys all sin, as they listened attentively. Vyāsa said, “This tulasī is none other than Mahālakṣmī herself, beloved of the Lord. Therefore, Jaimini, do not regard her as merely a tree by knowledge of trees. Just as a mortal serves tulasī on earth, so too the gods with Indra serve him in the heavenly realms. Wherever tulasī stands, she is the embodiment of the Supreme Brahman; there, all welfare is firmly established. Even a sinner who, at the time of death, receives water poured over tulasī leaves attains the presence of Hari. Whoever bears the mark of tulasī clay at the time of death is freed from all sins and goes to the city of the wielder of the discus. O best of Brahmins, at the time of death, whoever has tulasī leaves in his mouth, on his head, or on his ears, the sun is not his master—he is freed from bondage. Let me tell you a story. There was a wise man named Pavitra, knower of the highest truth. His wife was a virtuous Brahmin woman named Bahulā, descended from a noble lineage and devoted to serving her husband. Among them was a Brahmin named Anapatyapati, who became Pavitra’s friend, for he too was pure and devoted to serving Brahmins. Being childless and without a wife, Anapatyapati was drawn by the desire to hear stories. Out of affection, the pure Anapatyapati sat with Pavitra on a single seat. At that moment, the great and radiant sage Lomaśa, a Brahmin devoted to Nārāyaṇa, arrived. As the two friends conversed and shared wondrous tales, they saw Lomaśa approach. Rising from their seat, the two Brahmins greeted him with respect. They honored Lomaśa with offerings of water for his feet, arghya, water for sipping, and other rites. Lomaśa, greatly pleased with their hospitality, remained seated, praising Hari. The two Brahmins, with joined palms, approached the great-souled Lomaśa as he sat. Then, the childless sage Pavitra, with devotion, addressed him: ‘O revered one, knower of all dharma, by the sight of your feet—’” Thus, the narrative unfolds, revealing the supreme sanctity of tulasī and amalaki, and the greatness of honoring guests, as taught by Vyāsa to the earnest seekers.