Markandeya continued his narration, saying: At that time, the sage accepted the maiden named Māninī. On the bank of the river, this sage—foremost among all sages—made his dwelling. From Māninī, a son was born to him, a child of great valor and brilliance. Thus concludes the ninetieth chapter, called “The Coming of Pramlocā,” from the Ācāra Kāṇḍa of the glorious Garuḍa Mahāpurāṇa. Now, in the following chapter, it is said that the sages, beginning with Svāyambhuva, meditate upon Hari through action. Hari, the Supreme Lord, is described as being without body, senses, mind, intellect, vital breath, or ego. He is devoid of water and all dharmic attributes, yet he is the overseer of all beings, the bound controller, the lord, and the all-pervading one. Free from attachment, he is the great lord, worshipped by all the gods, eternally free from passion and distinct from the three qualities. He is without desires, pure and devoid of all faults, free from old age and death, immutable and untouched by delusion. He is truth itself, indivisible, the Supreme Lord, beyond conduct, the overseer of waking and other states, and of peaceful form, the Lord of the gods. Though seen by all, he is subtle, subtler still, and supreme—free from the universe and untouched by brilliance. He is the protector of all, the destroyer of all, and the very self of all beings. Without change, he is knowable only through the Vedānta. He is devoid of sound, taste, form, and scent. Thus, one who has mastery over the senses should meditate on the Great God in this manner. The meditation of the horse has thus been described. So ends the ninety-first chapter, “Meditation on Hari,” in the Ācāra Kāṇḍa of the Garuḍa Mahāpurāṇa. The next chapter begins with a request to describe again the meditation on Viṣṇu, the bearer of the conch, discus, and mace. The meditation on Hari, which destroys the web of illusion, is then declared. Previously, the formless Rudra was spoken of; now, the embodied form is described. Hari, whose complexion is as 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. He wears a great, precious crown, shining with jewels, and a garland of forest flowers. His radiance is adorned with golden ornaments upon his shoulders. His golden body is further beautified with auspicious garlands and ornaments. He bears the Śrīvatsa mark and the Kaustubha gem, and Lakṣmī herself stands beside him, reverently gazing upon him. He is contemplated by sages, demons, and gods alike, and is exceedingly beautiful. Eternal, imperishable, and pure, he is the lord who bestows grace upon all. He dispels suffering, is worthy of worship, auspicious, and destroys the wicked. Adorned with lovely rings and brilliantly shining nails, he is decorated with all ornaments and anointed with fragrant sandalwood. He desires the welfare of all worlds, is the lord of all, and the creator of all beings. Vāsudeva, the sustainer of the universe, is to be meditated upon by those seeking liberation. Those who meditate upon Viṣṇu in this way attain the supreme state.