O holy one, listen: a dwelling where the sacred trees amalaki and tulasi are absent becomes a place of misfortune, where sin abounds and the influence of Kali prevails. Indeed, O best of the twice-born, the wise should understand that any place lacking both amalaki and tulasi is as inauspicious as a cremation ground itself. Where these two sacred plants are present, all the gods themselves reside; but wherever their leaves are missing, sin gathers in their stead. Know this, too: the wise person who wears a garland made of amalaki fruits, which possess the power to remove sin, is always accompanied by Lord Vishnu and Shri, who dwell upon his very body. Similarly, whoever wears a garland fashioned from amalaki wood carries all the deities upon himself. Whatever actions a person performs while holding such a garland—whether those deeds are auspicious or not—are declared to be imperishable. Furthermore, one who partakes of the fruit of the dhātrī tree with true understanding is cleansed of all sin residing within his body. The greatness of wearing a garland of dhātrī fruit is supreme, O best among the twice-born; it removes all sin. Even if fate should bring such a person to die in a cremation ground, he still attains the merit of dying on the banks of the sacred Ganges—there is no doubt in this. Moreover, the mere sight of such a person instantly releases all sinners from the dreadful nets of their accumulated sins, even those from countless births. Whoever daily takes the pulp of dhātrī fruit, O chief of Brahmins, gains merit day after day, without fail. But he who destroys the dhātrī tree, which is the abode of all the gods, inflicts harm upon Hari himself; this is certain. The dhātrī tree is composed of all the gods and is especially dear to Keśava; even Brahmā cannot fully describe its qualities. He who, knowing the truth, shows devotion to dhātrī and tulasi, after enjoying all the pleasures of life, attains liberation through the grace of Hari. At this point, the sage Jaimini spoke: “Once more, O greatly fortunate one, tell me in detail of the sin-destroying power of tulasi, and also the greatness of honoring guests.” Sūta continued: Then Vyāsa, radiant with wisdom, began to speak to the assembly of Brahmins about the greatness of tulasi, the destroyer of sin, as they listened intently. Vyāsa said: “This tulasi is not merely a tree to be known as such, Jaimini. She is directly Mahālakṣmī herself, beloved of the Lord. Just as a mortal serves tulasi upon this earth, so too do the gods, with Indra at their head, serve him in heaven. Wherever tulasi stands, she is the very embodiment of the Supreme Brahman, and there, I declare, all welfare is firmly established. Even a sinner who, at the time of death, receives water poured over tulasi leaves attains the presence of Hari. Whoever bears the mark of tulasi clay at the time of death is freed from all sins and goes to the city of the wielder of the discus. At the moment of death, whoever has tulasi leaves in his mouth, on his head, or on his ears, is not claimed by the sun, but by the Lord himself. Now, listen to a tale: There was a wise Brahmin named Pavitra, a knower of the highest truth, and his wife, Bahulā, was a virtuous woman of noble lineage, devoted to serving her husband. Among their circle was another Brahmin, Anapatyapati, who became a close friend to them. He was pure, devoted to serving Brahmins, but was childless and without a wife, and he delighted in the sharing of stories. One day, out of affection, he sat down with Pavitra on a single seat. At that moment, the great and radiant sage Lomaśa, a Brahmin devoted to Nārāyaṇa, appeared in their midst. As the two friends conversed and exchanged wondrous tales, they saw Lomaśa approach. Rising from their seat, they greeted the sage with honor, offering water for his feet, arghya, water for sipping, and other rites. Lomaśa, pleased with their devotion, remained seated, praising Hari. The two householders, with joined palms, approached the great-souled Lomaśa as he sat. The childless sage Pavitra, full of reverence, addressed him: ‘O revered one, knower of all dharma, by the sight of your sacred feet, this hermitage has surely been purified. Whatever sins we may have committed in ignorance before, all those have been destroyed by your presence. You, O noble one, are worthy of worship even by the immortals. How can we, mere mortals, properly perform your worship? The hospitality we have offered you has been according to our own ability. Please be pleased by this and forgive our shortcomings.’ Having spoken thus, the two friends prostrated themselves at the feet of the illustrious sage. Vyāsa continued: Then Lomaśa, the best among the learned, was deeply satisfied by their humility and devotion. He said, ‘You two are the foremost among humble, eminent Brahmins, devoted to dharma. I have been greatly nourished by your humble words. The wise declare that Brahmā, Śiva, and Viṣṇu themselves are present in the form of guests. May such devotion as yours always bring auspiciousness. I have been properly honored as a guest with abundant food.’ Then, rising once more, the two Brahmins bowed at his lotus feet and addressed Lomaśa again: ‘O sage, please speak to us about the greatness of hospitality, by which even those who suffer may attain liberation. Who is called a guest in this world, and what kind of worship is proper for him? How can both host and guest attain their desired goal?’ Thus, the story unfolds, revealing the supreme sanctity of amalaki and tulasi, and the profound merit of honoring guests with pure devotion.