Then the sages spoke to Ruci, blessing him with a great role: “You shall become a progenitor and create the four kinds of beings.” They proclaimed the glory of a sacred hymn, saying, “Any man who pleases us with devotion by this hymn shall be granted longevity, health, wealth, and the blessings of sons, grandsons, and further descendants. Whoever, with devotion, recites this hymn that brings us joy during the ancestral rites, shall find that even the mere hearing and delighting in its recitation, especially when the ancestors are present, bestows happiness.” They assured that if the ancestral rite is performed without a learned priest, or if it is deficient in some way, if the offerings are improper, or the rite is conducted by those unfit, or even by men lacking faith and acting with hypocrisy, still, wherever this hymn is recited during the ancestral rite, it brings happiness. In winter, the recitation of this hymn grants satisfaction to the ancestors for twelve years; in spring, for sixteen years. Even if the ancestral rite is incomplete, the proper recitation of this hymn brings satisfaction, and in autumn too, it bestows fulfillment during the rites for the ancestors. In any house where this hymn is written and kept at all times, its presence is a blessing. Therefore, at the Śrāddha, it should be offered in the presence of Brahmins as they partake. Thus concluded the eighty-ninth chapter, entitled “The Hymn to the Ancestors composed by Ruci,” in the Ācāra Kāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Then, from the midst of the river, a beautiful maiden arose. She spoke to the great-souled Ruci in words that were sweet and melodious. This maiden, exceedingly lovely, was granted to Ruci as a boon by divine favor. The voice declared, “Take her, whom I have given, as your wife; she is of excellent complexion.” Markandeya narrated: Ruci accepted the maiden, whose name was Māninī. On the bank of that river, the sage—foremost among sages—made his dwelling. From Māninī, a son was born to him, endowed with great valor and brilliance. Thus ended the ninetieth chapter, entitled “The Coming of Pramlocā,” in the Ācāra Kāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. The narrative continued, describing how the sages, beginning with Svāyambhuva, meditate upon Hari through action. Hari is beyond all worldly attributes: devoid of body, senses, mind, intellect, vital breath, and ego. He is without water and all dharmic attributes, yet He is the overseer of beings, the bound controller, the lord, the all-pervading. Free from attachment, the great lord is worshipped by all the gods. He remains perpetually free from passion and is distinct from the three qualities. Without desires, He is pure and devoid of all faults, untouched by old age and death, immutable, and free from delusion. He is truth itself, beyond all conduct, indivisible, the Supreme Lord. He oversees waking and other states, possessing a peaceful form, and is the Lord of the gods. Seen by all, yet subtle, subtler still, supreme, He is free from the universe and untouched by its brilliance. Protector of all, destroyer of all, and the very self of all beings, He is unchanging and knowable only through the Vedānta. He is devoid of sound, taste, form, and scent—transcending all sensory qualities.