O chief of Brahmins, it is said that whoever takes the pulp of the dhātrī fruit daily, accrues merit day by day, without any doubt. But one who destroys the dhātrī tree—which is revered as the abode of all the hosts of gods—causes harm to Hari himself, and this too is certain. The dhātrī tree is composed of all the gods and is especially dear to Keśava; its qualities are so profound that even Brahmā cannot fully describe them. One who, understanding these truths, shows devotion to both dhātrī and tulasī, enjoys all pleasures and, by Hari’s grace, ultimately attains liberation. Jaimini, eager to learn more, respectfully asked, “O greatly fortunate one, please describe in detail the sin-destroying power of tulasī and the greatness of honoring guests.” Sūta replied that Vyāsa, radiant and wise, began to speak to the assembled Brahmins about the greatness of tulasī, which destroys sin. Vyāsa explained, “This tulasī is none other than Mahālakṣmī herself, beloved of the Lord. Therefore, Jaimini, do not regard her merely as a tree, even if you are learned in the science of trees. Just as a mortal serves tulasī on earth, so too is he served by the gods with Indra in their heavenly abode. Wherever tulasī stands, she is the embodiment of the Supreme Brahman, and all welfare resides there. Even a sinner who receives water poured over tulasī leaves at the time of death attains the presence of Hari. Whoever bears the mark of tulasī clay at death is freed from all sins and goes to the city of the wielder of the discus. At the time of death, whoever has tulasī leaves in his mouth, on his head, or on his ears, his master is not the sun.” Vyāsa then narrated the story of a wise man named Pavitra, knower of the highest truth, who was born into a noble lineage. His wife, Bahulā, was a virtuous Brahmin woman, devoted to serving her husband. Among them was a Brahmin named Anapatyapati, who formed a friendship with Pavitra. Anapatyapati was pure and devoted to serving Brahmins, but he was childless and without a wife, and was drawn by a desire for stories. One day, out of affection, Pavitra and Anapatyapati sat together on a single seat. At that moment, the great and radiant sage Lomaśa, a Brahmin, arrived. As the two friends were conversing and sharing wondrous tales, they saw Lomaśa approach. Rising from their seat, they greeted him respectfully and honored him with offerings of water for his feet, arghya, water for sipping, and other rites. Lomaśa, devoted to Nārāyaṇa, was greatly pleased. The foremost Brahmin remained seated, praising Hari, while the two friends, with joined palms, approached the great-souled Lomaśa. Pavitra, who was childless, addressed Lomaśa with devotion: “O revered one, knower of all dharma, by the sight of your pair of feet, this hermitage has surely been purified for us by the presence of noble, worthy ones. Whatever sins we committed in ignorance before have all been destroyed by the sight of your feet. You, Nārāyaṇa himself, are worthy of worship even by the immortals. How can we, mere mortals on earth, properly perform your worship? The hospitality we have offered you has been according to our ability. By this, be greatly pleased and forgive our faults.” Having spoken thus, the two great souls, householders and friends, prostrated themselves at the feet of Lomaśa. Vyāsa said that Lomaśa, the best among the learned, was deeply satisfied by their devotion. He declared, “You two are foremost among the humble, eminent Brahmins, devoted to dharma. I have been greatly nourished by your humble words. The wise declare that Brahmā, Śiva, and Viṣṇu are present as guests. May such devotion as yours always bring auspiciousness. I have been properly honored as a guest with abundant food.” The two Brahmins rose again, bowed at his lotus feet, and addressed Lomaśa once more: “O sage, please speak on the greatness of hospitality, by which even those who suffer may attain liberation. Who is called a guest in the world, and what kind of worship is appropriate for him? Both the host and the guest attain their desired goal.” Lomaśa replied, “A forest-dweller, a celibate, and a mendicant—by honoring them, the householder’s dwelling is declared the best among the four stages of life. Among these, householders are considered foremost, and they should perform hospitality to guests with devotion. The highest duty of householders is to honor guests; even those who neglect the conduct of their order are considered householders nonetheless. If householders lack diligence in honoring guests, then what purpose do their other virtuous deeds serve? One whose name, lineage, or residence is not known, who arrives unexpectedly at the house, is called a guest by the wise. Brahmins, Kshatriyas, Vaishyas, and even Shudras, when they come to the house and are honored, are regarded as Vishnu by those who perceive the truth. Others, beginning with the Chandala and those born of lower castes, must also be honored like Vishnu, with offerings of water for the feet, arghya, and abundant food. When guests arrive, even if the householder is about to depart, he should quickly give water for the feet, arghya, and other offerings. He should inquire kindly about their well-being with gentle words, and arrange a meal or offer precious gifts with joy. In a pleasant house, the wise should prepare a bed for the guest; and when the guest wishes to depart in the morning, he should not hinder his leaving.” Thus, the greatness of dhātrī and tulasī, and the supreme virtue of hospitality, were revealed, showing the path to merit, welfare, and liberation.