Among the treasures described, Mukunda, Kundha, Nila, and Shankha are counted as notable and special. Those who bear the mark of a lotus are said to possess a pure, sattvic nature. It is taught that one should offer gifts of silver and similar items to ascetics, to the deities, and to those who perform sacrifices, each according to their due. The treasures known as Padma and Mahapadma are also remembered as manifesting in sattvic persons. Generosity should be shown to the learned, and friendships should be maintained; one should always act in harmony with kings. There are treasures of a different nature as well: Makara and Kachhapa are remembered as tamasic treasures. When a treasure is established in the earth, that treasure itself is regarded as a person. After enjoying worldly pleasures, it is proper to give gifts to singers, courtesans, and others deserving. When such a person is praised, he becomes pleased and is blessed with many wives. Marked with a blue hue and endowed with sattvic brilliance, he shines forth in this way. Treasures such as Tripu, anger, and others, as well as mango groves, should be established. The attendants of these treasures partake only of coarse food and do not wear fine garments. From the mingling of glances and the blending of natures, various fruits and results are obtained. The Lord Hari has spoken of the world’s treasures, and thus is this knowledge shared. With this, the fifty-third chapter, which describes the nine treasures, comes to a close in the section on conduct in the first part of the glorious Garuda Mahapurana. The narrative continues with the account of Priyavrata’s lineage. Agnīdhra, Agnibāhu, Vapuṣmān, and Dyutimān, along with Jyotiṣmān, who was the tenth born, were all sons of Priyavrata. Jātismara, greatly fortunate, devoted his mind to the kingdom of Nairājya. Their realms spanned a vast measure of fifty crore yojanas. Among these lands are the islands of Jambū and Plakṣa, and another called Śālmalā. Each of these islands is encircled by seven oceans. With each successive island, both the land and the surrounding ocean double in size. The height of these regions reaches eighty-four thousand yojanas, with a depth below of sixteen thousand yojanas, arranged like the core of a lotus. To the north, the mountain ranges Nīla, Śveta, and Śṛṅgī rise, marking the boundaries of these regions. For the people of these lands, there is no division of ages as found elsewhere. The regions of Nābhi, Kiṃpuruṣa, and Harivarṣa are all surrounded by the land of Ilā. King Ketumala gave these regions their names and divided them accordingly. King Ketumala’s son was Bharata, a devoted follower of vows who resided in Shalagrama. Bharata’s son was Indradyumna, famed as Parameshthi. From him came Prastara, whose son was Vibhu. Gaya’s son Nara was next in the line, followed by his son Viradgata. Tvashta was the son of Tvashtu, and Viraja, the son of Rajas. Thus concludes the fifty-fourth chapter, describing the lineage of Priyavrata, which is essential for understanding the form of the world. At the center of these realms lies the land of Ilavrita. To the east is the wondrous land of Bhadrasva. South of the great Meru mountain lies the land called Kimpurusha. To the west is Ketumala, and in the northwest is Ramyaka. In all these lands, except for Bharata, success comes naturally, O Rudra. Other lands include Nagadvipa, Katāha, Simhala, and Varuna. To the east of these dwell the Kiratas, and to the west, the Yavanas. Within these lands, the four varnas—Brahmanas, Kshatriyas, Vaishyas, and Shudras—live and perform their duties. Thus, the sacred geography, the treasures, and the noble lineages are all described, as revealed in the ancient and glorious Garuda Purana.