In the sacred springtime, for sixteen years, the ancestral rite is graced with satisfaction when a certain hymn is recited. Even if the ritual itself is incomplete, the proper chanting of this hymn ensures fulfillment for the ancestors. Its power endures even in autumn; whenever it is recited during the rite, satisfaction is bestowed. Moreover, in any household where this hymn is written and preserved at all times, its blessings remain. Thus, at the Śrāddha ceremony, it is advised that this hymn be offered in the presence of Brahmins as they partake, honoring the ancestors. So concludes the eighty-ninth chapter, ‘The Hymn to the Ancestors composed by Ruci,’ in the Ācāra Kāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Then, a wondrous event unfolded. From the midst of the river, a beautiful maiden arose, her presence radiant and enchanting. She spoke to the great-souled sage Ruci, her words sweet and melodious. This maiden, exceedingly lovely, had been granted as a boon by divine favor. She was given to Ruci as his wife, her complexion shining with excellence. Markandeya recounts that Ruci accepted the maiden, whose name was Māninī. On the riverbank, the sage, foremost among his peers, made his dwelling. From Māninī, a son was born, distinguished by his valor and brilliance. Thus ends the ninetieth chapter, ‘The Coming of Pramlocā,’ in the Ācāra Kāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. The narrative then turns to the meditation of the sages, beginning with Svāyambhuva, who contemplate Hari through action. Hari is described as beyond 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, and the all-pervading one. Detached from worldly bonds, he is the great lord worshipped by all the gods. Forever free from passion and distinct from the three qualities, he is without desires, pure, and flawless. Hari is free from old age and death, immutable and untouched by delusion. He is truth itself, devoid of all conduct, indivisible, the Supreme Lord. He oversees waking and other states, his form peaceful, the Lord of gods. Though seen by all, he is subtle, subtler still, and supreme. He is free from the universe, untouched by brilliance, protector and destroyer of all, the self within every being. Without change, he is knowable only through Vedānta. He is devoid of sound, taste, form, and scent. Knowing this, one who has mastery over the senses should meditate on the Great God. Thus, the meditation of the horse has been described. The ninety-first chapter, ‘Meditation on Hari,’ concludes here in the Ācāra Kāṇḍa of the Garuḍa Mahāpurāṇa. The text then asks for the meditation on Viṣṇu, the bearer of the conch, discus, and mace, to be described again. The meditation on Hari is declared, which dispels the web of illusion. Having spoken of the formless Rudra, now the embodied form is revealed. Hari, white as the milk of a cow or the Kunda flower, is to be meditated upon by those seeking liberation. His form blazes like a thousand suns, fierce with flames, adorned with a great, precious crown shining with jewels. He wears a garland of forest flowers, radiant, with golden ornaments upon his shoulders. Thus the story flows, each chapter revealing sacred teachings and divine events, as preserved in the glorious Garuḍa Mahāpurāṇa.