In the ancient discourse, Agni spoke of auspicious qualities, beginning with the marks of a most charming woman. She is adorned with beautiful hair, slender limbs, and delicate body hair; her form is captivating, and her feet touch the ground evenly. Her breasts are close together, and her navel turns gracefully to the right. Her genitals are likened to the tender leaf of a fig tree, her ankles are hidden from view, and the measure from her navel to the midpoint between her thumb and middle finger is just as it should be. A woman whose belly protrudes, whose breasts hang low, or whose skin is rough and leathery is not considered attractive. Nor is one whose name is drawn from animals, trees, or rivers, or one who delights in quarrels. She should not be greedy or speak harshly, for the truly auspicious woman is revered even by the gods. She is not marked by swollen cheeks or lips like the maghūka flower, nor does she have a large head or excessive hair. Her eyebrows are not joined or crooked. She cherishes her husband as her very life and is deeply beloved by him. Even if she lacks the traditional signs of fortune, where there is good form, there are virtues, and she is to be counted as fortunate. Agni then described the marks of royal regalia and weaponry. The finest fly-whisk bears a handle of gold, and the royal umbrella is fashioned of swan, peacock, or parrot feathers, never of crane feathers nor of mixed plumes. For a Brahmin, the umbrella should be four-sided; for a king, round and white. The staff may have three to eight joints, and the auspicious seat is crafted from milky trees, standing fifty finger-breadths high and three hand-spans wide, adorned with gold and precious materials. He continued, explaining that bows are made from iron, horn, or wood, and bowstrings from bamboo, sinew, or hide. The finest wooden bow measures four hand-spans; lesser bows are shorter. The grip is placed in the middle, made of suitable materials. The horn tip should be small and covered with skin, and in bows of horn and iron, the tip should be shaped like a woman's eyebrow, fitted with skill. Iron bows may be made alone or combined with other materials, and all bows should be adorned with golden dots. Crooked, split, or perforated bows are not praised. The finest bows may be made from the horn of buffalo, śārabha, or horse, or from sandalwood, cane, sāl, or the white aṅgaku tree. Yet the best of all is a bow of bamboo, grown at home and harvested in autumn. Such a bow is worshipped with sword-mantras that enchant the three worlds. Arrows, whether of iron, bamboo, or other materials, should be straight, golden in color, bound with sinew, and well-feathered. Those with golden feathers are the best, and all should be well-oiled. At the start of a journey or consecration, one should offer oblations to the arrowheads. The king should perform worship with banners, weapons, and annual offerings, as Brahmā himself did on the summit of Meru and the heavenly Ganges. There, Brahmā saw the iron demon, an obstacle to sacrifice. As he pondered this, a mighty man arose from the fire. The gods bowed to the Unborn One, and, delighted, welcomed him. From this being, the sword Nandaka was taken up by Hari, as proclaimed by the gods. The god slowly grasped the sword, which appeared blue in hue with a jeweled hilt, and thus the hundred-armed one arose. In battle, the demon drove the gods away with his mace, but Viṣṇu, wielding Nandaka, cut the demon’s limbs upon the earth. Wherever the sword struck, the demon’s limbs fell and became iron. Having slain him, Hari granted him a boon: he gave him a pure and auspicious body, that he might become a weapon on earth. By Hari’s favor, even Brahmā could worship Hari, the Lord, without obstacle. Thus, he worshipped him with sacrifice. Agni then described the sixfold characteristics of weapons. Those born from the anvil and hammer, pleasing to behold, are most auspicious. Swords that cut the body are called Ārṣika, strong and arising from the sūrpāraka region; those from Vaṅga are sharp and resilient, as are those from the Aṅga region. The best sword is one and a half fingers wide; half that is middling, and less should not be worn. A sword long and resonant, with a sound like jingling bells, is praised. Its tip should resemble a lotus petal or a circle; one shaped like an oleander leaf, fragrant as clarified butter, and radiant as the sky is most excellent. Auspicious swords have even marks, each a finger’s length. Those with uneven marks or the color of a cuckoo or owl are not good. One should not gaze at one’s reflection in a sword, nor touch the blade when impure. The price or origin should not be spoken of at night, nor should a sword be placed upon the head. Turning to gems, Agni described their auspicious qualities. Men may wear diamond, emerald, ruby, sapphire, and pearl; also indranīla, great sapphire, cat’s eye, topaz, moonstone, sunstone, crystal, and pulaka. Karketana, pushparāga, and jyotīrasa are also praised, as are crystal, royal cloth, and auspicious royal metals. Saugandhika, ganja, conch, Brahma metal, gomeda, rudhirākṣa, and bhallātaka are named, as well as dust, emerald, tuttha, sesame, pīlu, coral, and mountain diamond. Serpent-gem and the excellent diamond-gem, ṭiṭṭibha, piṇḍa, bhrāmara, and utpala are also included. Jewels set in gold, such as Śrī and Jaya, possess inner brilliance, purity, and excellent form. Impure, dull, broken, or gravel-filled stones are not to be worn; the best are those fit for setting in a vajra. Thus, Agni revealed the marks of auspicious women, royal regalia, weapons, and gems, that the wise may discern and honor what is best in creation.