In the sacred teachings of the Garuḍa Purāṇa, Yājñavalkya imparts profound guidance to the sages, beginning with the pacification of planets. The gods themselves have drawn forth Agni, just as the summit of the heavens is brought forth, signifying Agni’s supreme importance. Bṛhaspati is invoked, and all offerings are urged to be made, for indeed, everything arises from food. For these rituals, specific sacred woods—Arka, palāśa, khadira, apāmārga, and pippala—are to be used. The offerings must be prepared with honey, clarified butter, and curds, and should include curd-rice, sacrificial cakes, various meats, and diverse foods. Furthermore, certain objects are always to be honored: a cow, a conch, a cart, gold, cloth, and a horse, as well as the planets themselves. From these, results such as kingship and other blessings are obtained. With this, the chapter on the pacification of planets concludes. Yājñavalkya then turns to the duties of the forest-dweller, inviting the sages to listen. The forest-dweller is marked by celibacy, maintains the sacred fire, and is steadfast in worship and patience. He satisfies his dependents, exercises self-control, and bears matted hair, beard, and body hair. Devoted to self-study and meditation, he works for the welfare of all beings. He must relinquish actions performed at the time of Āśvayuja and observe the proper times with vows. During the Cāndrāyaṇa vow, he sleeps on the ground and sustains himself with fruits and similar fare. In winter, he wears wet garments, spends his days in yogic practice, remains free from anger, and is content with all. Thus ends the chapter describing the forest-dweller’s duties. The teachings then proceed to the renunciate, whose duties Yājñavalkya now declares. Even after completing the prājāpatya rite, the mendicant internalizes the sacred fire. Renouncing all attachments, he wanders and, for the sake of alms, takes refuge in a village. Yet, among beggars in the village, some, greedy for impure things, seek only food. But the perfected yogi, transcending the body, attains immortality here. Thus concludes the explanation of the duties of the forest-dweller and renunciate. Yājñavalkya next reveals the consequences of actions. From the banner of hell arises the destruction of sinful deeds. Those who steal gold become worms or insects; those who violate the teacher’s wife become grass and similar forms. The act of killing a Brāhmaṇa brings about these results, or they may even befall a child. Stealing grain, having extra limbs, being slanderous, or possessing a foul-smelling nose—all bring their own consequences. Stealing a Brāhmaṇa’s wealth or buying a maiden leads one to become a forest demon or an ox. Stealing cucumbers results in rebirth as a field mouse that steals grain. Stealing meat makes one a vulture; stealing cloth, a leper; stealing salt, a partridge. Those bereft of good marks are born poor and as the lowest of men, while those endowed with good marks are born with wealth and grain. Thus ends the chapter explaining the results of actions. Finally, Yājñavalkya speaks on atonement. From neglecting prescribed duties and engaging in condemned acts, atonement must be diligently performed for purification. Through such atonements, the world is pleased and sin is destroyed. Sinners otherwise descend to hells such as Mahāraurava and Raurava. The path leads to the river Sañjīvanī, swan-like with red waters. The sinful, lacking merit, go to Avīci and Kumbhīpāka. Reviling the teacher or the Veda is equal to the sin of killing a Brahmin. Tasting the mouth of a menstruating woman is considered equal to drinking liquor. And having relations with a friend’s wife, a maiden, one’s own kin, or outcast women—all these acts are condemned. Thus, through these chapters of the Garuḍa Purāṇa, Yājñavalkya reveals the sacred duties, the consequences of actions, and the means of purification for those who seek the righteous path.