Having understood the nature of the Great God, one who has mastery over the senses should meditate upon Him with deep reverence. The meditation upon the horse, as described earlier, has been imparted for your understanding. Thus concludes the ninety-first chapter, titled “Meditation on Hari,” within the esteemed Garuda Mahāpurāṇa, in the section called Ācārakāṇḍa. Once more, the meditation upon Viṣṇu, the divine bearer of the conch, discus, and mace, is to be described. Listen as the meditation on Hari is declared, for it destroys the web of illusion binding the soul. Previously, the formless aspect of Rudra was spoken of; now, the embodied form is revealed. Hari, whose complexion is as pure and white as the milk of a cow or the kunda flower, should be meditated upon by those who seek liberation. His form blazes with the radiance of a thousand suns, fierce and shining with flames. Upon his head rests a great and precious crown, adorned with gleaming jewels. He wears a garland of forest flowers, his body radiant, and his shoulders embellished with golden ornaments. His entire form is golden, adorned with beautiful garlands and auspicious ornaments. He bears the sacred Śrīvatsa mark and the Kaustubha gem, and is accompanied by Lakṣmī, who gazes upon him with reverence. Sages, demons, and gods alike contemplate him, for he is exceedingly beautiful. Eternal and imperishable, pure and the lord who bestows grace upon all, Hari dispels suffering, is worthy of worship, auspicious, and destroys the wicked. He is adorned with lovely rings and his nails shine brilliantly. All manner of ornaments decorate him, and he is anointed with fragrant sandalwood. Desiring the welfare of all worlds, Hari is the lord and 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 manner attain the supreme state. Having attained the role of teaching dharma, one reaches the highest abode. Whoever recites this meditation on Viṣṇu also attains the supreme state. Thus ends the ninety-second chapter, “Meditation on Viṣṇu,” in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. A question is then posed: “O Hari, how was dharma previously taught by Yājñavalkya?” Hari replies that the sages approached Yājñavalkya to ask about all the duties of the castes. Yājñavalkya explained that dharma is discerned through the Purāṇas, logic, Mīmāṃsā, and the limbs of the dharma-śāstras. The Vedas are the fourteen sources of knowledge and dharma. He names the sages who are authorities: Vasiṣṭha, Dakṣa, Saṃvarta, Śātātapa, and Parāśara; Gautama, Shankhalikhita, Harita, Atri, and himself. According to place and time, using proper means and with faith, one should offer material gifts. Sacrificial rites, self-control, non-violence, charity, and the practice of self-study are the duties of those learned in Vedic law, or as known from the teachings of Parāśara. The classes are Brahmin, Kshatriya, Vaishya, and Shudra; of these, the first three are twice-born. The rite of conception is performed for a man at the time of quickening, even before birth. On the eleventh day after birth, and in the fourth month, the child emerges. Thus, the sin arising from the seed and the womb is pacified. Thus ends the ninety-third chapter, “The Explanation of the Duties of the Castes as Taught by Yājñavalkya,” in the first section called Ācārakāṇḍa of the Purva-khanda of the glorious Garuda Mahapurana. The initiation (upanayana) of a Brahmin is to be performed in the eighth year from conception or the eighth year from birth. After initiating the student, the teacher should instruct him, beginning with the great Vyahriti mantras. During the day, at the times of twilight, with the sacred thread over the left shoulder, facing east, the student should practice his duties. Thus, the teachings flow, guiding the seeker from meditation upon the Supreme, through the duties and rites prescribed for each class, and onto the sacred initiation that marks the beginning of spiritual study.