In the sacred forests, those twice-born who seek to atone for the grave sin of Brahmin-slaying are instructed to wear garments made of bark and embrace the austere vow of a Brahmin-slayer. As part of this penance, it is prescribed that a woman be covered with a heated, glowing iron object—an act meant to expiate sin. Alternatively, one may undertake four or five Chandrayana fasts, repeating them as necessary, all for the purpose of eradicating the burden of wrongdoing. For purification from all sins, it is said that the proper giving away of all one’s possessions is a powerful remedy. Journeying to holy places such as Gaya brings liberation from sin, and feeding Brahmins is likewise a path to freedom from all transgressions. To honor Yama, Dharmaraja, Mrityu, and Antaka, one should offer each seven handfuls of water mixed with sesame seeds. Austerity, celibacy, sleeping upon the ground, fasting, and worship of the twice-born are further means of purification. Observing a fast on the sixth day, with a focused mind, one should worship the deity during the bright fortnight. On the eleventh day, remaining without food, it is right to worship Janardana with due reverence. Austerity, recitation of sacred texts, service at holy fords, and worship of gods and Brahmins are all extolled as virtuous conduct. Even a person weighed down by every sin—whether he has slain a Brahmin, been ungrateful, or committed other great transgressions—can find redemption by visiting holy places. Yet, a woman who is devoted to her husband and eager to serve him, just as Sita was devoted to Rama, renowned throughout the three worlds, is assured of righteousness. Bathing at Phalgu and other sacred fords grants the fruit of all virtuous deeds. Thus concludes the fifty-second chapter, 'The Explanation of Atonement,' in the glorious Garuda Purana’s Purva Khanda, in the section called Achara. After hearing of the eight treasures of Hari, Brahma spoke further, naming Mukunda, Kundha, Nila, and Shankha among the other treasures. One marked with a lotus becomes sattvic in nature, and it is recommended to make gifts of silver and similar items to ascetics, deities, and sacrificers as appropriate. The treasures Padma and Mahapadma are remembered as sattvic persons. Gifts should also be given to the learned, friendships maintained, and one should always act in cooperation with kings. Makara and Kachhapa are known as tamasic treasures. When a treasure is established in the earth, it is considered as one person. After enjoying pleasures, one should give to singers, courtesans, and others. Praise brings pleasure to him, and he is known to have many wives. Marked with blue and endowed with sattvic brilliance, he shines forth. The establishment of Tripu, anger, the treasure, mango groves, and other things is also mentioned. His attendants eat coarse food and do not wear fine garments. Through mixed glances and mixed nature, fruits are bestowed. Hari has spoken of the world-treasures, and thus Brahma declares their significance. Thus ends the fifty-third chapter, 'Description of the Nine Treasures,' in the section on conduct, in the first part of the Garuda Purana. The narrative continues with the lineage of Priyavrata, whose sons were Agnīdhra, Agnibāhu, Vapuṣmān, Dyutimān, and Jyotiṣmān, the tenth born. These sons, greatly fortunate, devoted their minds to the kingdom of Nairājya. Their realms stretched across a vast measure of fifty crore yojanas. Among these lands are the islands named Jambū and Plakṣa, with Śālmalā as another, O Hara. Each of these islands is surrounded by seven oceans, encircled seven times over, marking the grandeur of their domains.