He who earnestly follows the path of meditation and devotion reaches the far shore of the celestial river, attaining the supreme abode of Viṣṇu. The practice begins with assuming the proper postures—such as the lotus and other seats—while mastering breath control, which is the regulation of the vital winds within. Concentration is achieved by holding the mind steady, and true absorption is found in abiding in Brahman itself. Within the center of the lotus of the heart, the meditator beholds the divine form: one who bears the conch, discus, mace, and lotus. This being is eternal, pure, resplendent with glory, and known as Truth and Bliss, the Supreme. He manifests in twenty-four forms and is especially present within the sacred śālagrāma stone. Having reached this vision and attained the desires of the heart, the devotee becomes as one among the celestials. Thus concludes the forty-fourth chapter of the first section of the Śrī Garuḍa Mahāpurāṇa, known as the Description of Meditation on the Form of Brahman. Now, as a continuation, the characteristics of the śālagrāma are described. The Lord who holds the conch, discus, mace, and lotus is called Keśava, the mighty bearer of the mace. Another form, Mādhava, is adorned with discus, conch, lotus, and mace—again, the glorious wielder of the mace. Obeisance is offered to Viṣṇu, the one who holds the lotus and conch, the enemy of Mura, and so forth. Salutations are given to the bearer of the mace, the vanquisher of foes, with conch and lotus, and to Trivikrama, the one who strode the worlds. Further, worship is offered to Śrīdhara, whose form is marked by the discus, lotus, conch, and mace; to Padmanabha, whose body bears the lotus, discus, mace, and conch; and to Vasudeva, who wields the arrow, conch, mace, and lotus. Pradyumna is honored as the one who holds the auspicious conch, mace, lotus, and bow. The Supreme Person is praised in the form that bears the lotus, conch, mace, and discus. Narasimha is recognized with the lotus, mace, conch, and bow. Janardana, who holds the conch, discus, lotus, and mace, is invoked for protection. Hari is adored, adorned with the auspicious discus, lotus, mace, and conch. The śālagrāma stones themselves are described in their sacred forms. Some bear two marks of the discus at their entrance; some have two joined discus marks, reddish in hue, with a full eastern side. Certain stones are long with a head-like opening, while Aniruddha is round in shape. In the middle of some is a line resembling a trench, with a navel-like discus greatly elevated. For the celibate, worship is performed to those marked with five dots. Other forms include the blue stone with three thick lines, marked with a dot, representing Kurma; Shridhara, marked by five lines; Dvanamali, marked by a trench; and Anantaka, of many colors, various forms, and adorned with serpents. Brahma is represented by a very red stone with a narrow entrance. Krishna or Viṣṇu appears as a stone with a wide opening and thick discus, resembling a bilva fruit. Vaikuntha’s form is like a gem, with a single discus and lotus, and is dark in color. Rāma’s śālagrāma is marked by a discus, a right line, and a dark hue, and is Trivikrama. Some śālagrāmas have a single entrance, four wheels, and are adorned with a garland of forest flowers. Others are shaped like a cluster of kadamba flowers, representing Lakṣmī-Nārāyaṇa, who may appear with two or three figures, as does Trivikrama. Pradyumna is shown with six limbs, and Saṃkarṣaṇa likewise in various forms. The Daśāvatāra, or ten incarnations, is symbolized by a stone with ten limbs, and Aniruddha is invoked for protection. Whoever recites this hymn, composed of the forms of Viṣṇu, will ascend to heaven. Finally, Maheśvara is depicted as bent forward, with ten arms and bearing the bull-banner. Thus, the glories and characteristics of the sacred śālagrāma stones and the forms of the Supreme Lord are revealed, inviting all to meditate, worship, and seek the highest truth.