Whoever, at the moment of death, bears the sacred mark of tulasī clay upon their body is freed from all sins and journeys to the divine city of the wielder of the discus, Lord Viṣṇu. And, O best of Brahmins, if at that final hour one has tulasī leaves placed in the mouth, on the head, or upon the ears, then such a person is not claimed by the sun—they are claimed by a higher master. There once lived a wise man named Pavitra, renowned for his knowledge of the highest truth. His wife, Bahulā, was a virtuous Brahmin woman, descended from a noble lineage and devoted to serving her husband. Among their circle was another Brahmin, Anapatyapati, a pure soul devoted to serving Brahmins, who, being childless and without a wife, found himself drawn to the companionship and stories of Pavitra and Bahulā. Out of affection, Anapatyapati would sit with them on a single seat. It was during such a gathering that the great and radiant sage Lomaśa, himself a Brahmin devoted to Nārāyaṇa, arrived. As Pavitra and Anapatyapati conversed and shared wondrous tales, they noticed Lomaśa approaching. Immediately, both rose from their seat and greeted the sage with reverence. They welcomed Lomaśa, offering water to wash his feet, arghya, water for sipping, and other rites of hospitality. Lomaśa, pleased by their devotion, took his seat and praised Hari. The two friends, with palms joined in respect, humbly approached the great-souled sage. Pavitra, who was childless, addressed Lomaśa with deep devotion: “O revered one, knower of all dharma, by the sight of your blessed feet, this hermitage has surely been purified for us. Whatever sins we may have committed in ignorance before have been destroyed by your presence. You, who are worthy of worship even by the immortals and are Nārāyaṇa himself—how can we, mere mortals, properly honor you? The hospitality we have offered is according to our ability. Please, be pleased with us and forgive any faults.” Having spoken thus, both Pavitra and Anapatyapati, householders and friends, prostrated themselves at Lomaśa’s feet. Then Vyāsa said: Lomaśa, the best among the learned, was deeply satisfied by their devotion. He said, “You two are foremost among the humble and 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 your devotion always bring auspiciousness. I have been properly honored as a guest, with abundant food and respect.” After this, the two Brahmins again rose, bowed at his lotus feet, and addressed the sage: “O sage, please speak to us of 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 appropriate for him? For both host and guest, the desired goal is attained through this sacred exchange.” Lomaśa replied, “A forest-dweller, a celibate, and a mendicant—when honored as guests, make the householder’s dwelling the best among the four stages of life. Indeed, among the four āśramas, householders are considered foremost, for it is their duty to perform hospitality with devotion. Honoring guests is declared the highest duty of householders; even if one neglects other duties, one is still called a householder, but without hospitality, all other virtues lose their meaning.” “If a householder is negligent in honoring guests, what purpose do their other virtuous deeds serve? The wise call that person a guest whose name, lineage, or residence is unknown, and who arrives unexpectedly at the home. Brahmins, Kshatriyas, Vaishyas, and even Shudras, when honored as guests, are to be regarded as Viṣṇu himself by those who see the truth. Others, even those of the lowest birth, must also be honored like Viṣṇu, with water for the feet, arghya, and abundant food.” “Should a guest arrive just as the householder is about to depart, even then, he must quickly offer water for the feet, arghya, and other rites. With kind words, he should inquire after the guest’s well-being and, with joy, arrange a meal or offer precious gifts. In a pleasant home, a bed should be prepared for the guest, and in the morning, seeing the guest ready to depart, he should not hinder his leaving.” “If, by the results of past actions, the householder has become wealthy, then it is his sacred duty to honor the guest. Even if there is no grass to offer for a seat, he should respectfully invite the guest to sit on the ground. For washing the feet, excellent water should be provided, and sweet words spoken. Then, with devotion, offer fruits or whatever food is available; if nothing is at hand, the wise householder should joyfully explain his situation to the Brahmin, saying, ‘I am a great sinner, poor, and you are an eminent guest. I wish to serve you with devotion, though I am constrained by fate.’” “In this way, even the destitute, having sincerely honored the guest, though fallen from proper conduct, will attain the results of hospitality. But if a guest departs from a house without being honored, the merit accumulated by the householder over millions of births is diminished. Yet if even one guest is honored with devotion, Hari immediately removes the sins of millions of births.” “I speak the truth, I speak what is beneficial, I speak firmly and with effort: without the service of guests, householders have no path. Truly, truly, again truly—without honoring arriving guests, there is absolutely no path, no path, no path for householders.” Thus did Lomaśa reveal the supreme importance of hospitality, its power to purify, and its central place in the life of those who dwell in the world, teaching that in honoring the guest, one honors the divine itself and secures the highest good.