Having prepared for worship, the devotee first honors the deity with the sacred Gāyatrī mantra, then offers a pure, beautifully crafted thread, one that is said to destroy even the gravest sins. The worship continues with incense and other fragrant offerings, as the devotee presents the middle and additional threads, each part of the ritual performed with care and reverence. For the attainment of righteousness, desire, and wealth, the devotee places the sacred thread upon his own neck, signifying his commitment to the path. After various offerings of food, he presents a bali—an offering of flowers and other auspicious items. With one hundred and eight such offerings, a single sacred thread is given, marking the completion of this significant act. Next, the devotee turns his attention to Viṣvaksena, worshipping him and offering water for washing and other honors. He reflects, acknowledging that whatever worship he has performed—whether knowingly or unknowingly—has been done with devotion. The ritual is adorned with garlands of gems and coral, and with mandāra flowers and other beautiful blooms. The devotee prays, “O Lord, may the forest garland always remain in my heart, just like the Kaustubha gem.” After these prayers, the devotee gives food to the twice-born—Brahmins—and offers them gifts, completing the annual worship as prescribed. This worship, performed with sacred threads and other offerings, leads the devotee to meditate on Brahman. Through this meditation, he becomes one with Hari. The wise, restraining speech and mind, worship the knowledge within the self. Free from attachment to the body, senses, mind, intellect, breath, and ego, the true self is self-luminous, formless, eternal, and the source of self-control and all virtues—that is what must be known. The fourth imperishable syllable is Brahman; the supreme state is “I am That.” Understanding the self as the charioteer, the body as the chariot, the senses as the horses, and their objects as the fields of activity, the wise know that the self, joined with mind and senses, is the experiencer. Attaining this realization, the devotee is not born again, but reaches the far shore of the celestial river—the supreme abode of Viṣṇu. In practice, the posture is established with the lotus and other seats, breath control is mastery over the wind, concentration is the holding of the mind, and absorption is abiding in Brahman. In the center of the lotus of the heart, the devotee visualizes the divine, bearing the conch, discus, mace, and lotus. This form is eternal, pure, glorious, called Truth and Bliss—the Supreme. He is of twenty-four forms, abiding in the sacred śālagrāma stone. Having attained what the mind desires, the devotee becomes celestial. Thus concludes the forty-fourth chapter of the First Section of the Śrī Garuḍa Mahāpurāṇa, named ‘Description of Meditation on the Form of Brahman.’ Continuing, the characteristics of the śālagrāma are described. The forms of Viṣṇu are honored: Keśava, who holds the conch, discus, mace, and lotus; Mādhava, glorious bearer of the mace; and others. Obeisance is offered to Viṣṇu, adorned with lotus and conch, enemy of Mura, and so on. Salutations are given to the bearer of the mace, enemy of the mace, and to Trivikrama. The form of Śrīdhara is honored, with discus, lotus, conch, and mace. Padmanabha, marked by lotus, discus, mace, and conch, is revered. Vasudeva, who bears the arrow, conch, mace, and lotus, receives salutations. Pradyumna, holding the auspicious conch, mace, lotus, and bow, is praised. The Supreme Person, whose form bears the lotus, conch, mace, and discus, is worshipped. Narasimha, holding the lotus, mace, conch, and bow, is honored. Finally, the devotee prays to Janardana, who holds the conch, discus, lotus, and mace, seeking protection. Thus, the sacred worship, meditation, and praise are offered, honoring the divine forms and realizing the supreme truth.