Behold the radiant form of Viṣṇu: his body gleams with a golden hue, adorned with exquisite garlands and auspicious ornaments that shine with celestial brilliance. Upon his chest rests the sacred Śrīvatsa mark and the dazzling Kaustubha gem, while at his side stands Lakṣmī herself, her gaze fixed upon him in reverent adoration. This Lord, so wondrously beautiful, is the object of contemplation for sages, gods, and even demons alike. He is eternal, imperishable, and pure—the supreme bestower of grace upon all beings. He banishes suffering, is ever worthy of worship, brings auspiciousness, and destroys the wicked. His hands are graced with lovely rings, and his nails shine with an otherworldly brilliance. Every ornament decorates his form, and his body is anointed with the fragrant essence of sandalwood. Ever desiring the welfare of all worlds, he is the Lord and creator of all beings, the sustainer of the universe—Vāsudeva. Those who seek liberation are enjoined to meditate upon him. Indeed, whoever fixes their mind thus upon Viṣṇu attains the highest state. Having assumed the noble task of teaching dharma, he himself reached the supreme abode. And whoever recites this meditation upon Viṣṇu, too, attains that ultimate state. Thus concludes the ninety-second chapter, “Meditation on Viṣṇu,” in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Now, a question arose: “O Hari, how was dharma taught of old by Yājñavalkya?” In response, Hari spoke: The sages once approached and inquired about the duties proper to each caste. Yājñavalkya replied, saying that the teachings of dharma are woven from the Purāṇas, logic, Mīmāṃsā, and the auxiliary limbs of the dharma-śāstras. Chief among these are the Vedas, which are counted as the fourteen sources of knowledge and dharma. Among the ancient lawgivers, he named Vasiṣṭha, Dakṣa, Saṃvarta, Śātātapa, Parāśara, Gautama, Shankhalikhita, Harita, Atri, and himself—Yājñavalkya. He explained that, according to time and place, and using proper means and faith, one should offer material gifts. The essential duties, he said, are sacrificial rites, self-control, non-violence, charity, and the study of sacred texts. These four are recognized as the duties of those learned in Vedic law, known also as the knowledge of Parāśara. He described the four classes—Brahmin, Kṣatriya, Vaiśya, and Śūdra—of which 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 again in the fourth month, the child emerges into the world, and thus the sin arising from seed and 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 Pūrvakhaṇḍa of the glorious Garuḍa Mahāpurāṇa. Next, the sacred initiation, or upanayana, of a Brahmin is to be performed in the eighth year from conception or the eighth year from birth. Once the student is initiated, the teacher instructs him, beginning with the great Vyāhṛti mantras. During the day, at the times of twilight, with the sacred thread draped over the left shoulder and facing east, the student rises after relieving himself and cleanses himself with water and earth. Seated facing east, with knees together in a clean place, he touches the bases and tips of the little finger, ring finger, and thumb. He sips water three times, wipes his mouth twice, and touches the bodily orifices with water. According to his caste, he then touches his heart, throat, palate, and navel in order. He bathes, recites mantras to the deities of water, and practices purification and breath control. Bowing his head, he recites the Gāyatrī together with the Vyāhṛtis. Having restrained his breath and sprinkled himself, he recites the three Ṛks addressed to the deity. Thus prepared, he stands for the sandhyā at dawn, before the sun has risen. Afterwards, with humility, he approaches the elders and respectfully greets them, declaring, “I am so-and-so.” In this way, the sacred traditions and duties are taught and practiced, as revealed in the revered Garuḍa Mahāpurāṇa.