In the ancient wisdom of the Garuda Purana, the sage reveals profound insights into the signs and marks that shape a woman’s destiny. He teaches that the lines found upon the body hold secrets: short or broken lines foretell a brief life, while long and unbroken lines promise longevity. The little finger and ring finger, if they fail to touch the ground, are omens of concern. Excessive veins rising above the calves mark another warning, as does a leftward, sunken, or small private part, which is said to bring suffering. Conversely, women with thick and fierce private parts are spoken of with certainty. Dimples appearing on the cheeks when smiling are seen as signs of unfaithfulness. If marks are found in the abdomen, the woman is fated to cause harm to her father-in-law; marks above the thighs foretell harm to her husband. Hairless and inauspicious breasts, along with uneven ears, are also considered unfavorable. Those with dark flesh and elongated stomachs are destined for death due to theft, while uneven and dry veins signal deprivation of wealth. Among women, faults manifest in those who are deformed, and their qualities are determined by the shapes of the leaves. Yet, there is hope for auspiciousness. A woman without marks may attain auspiciousness by worshipping a stone adorned with a discus. The stone with three discs is known as Acyuta; four discs signify the four-armed form. The eighth arrangement represents Purushottama, the ninth is composed of nine arrangements, and the tenth is tenfold. Beyond these, Ananta is found, marked by lines and other features in proper order. Wherever the Shalagrama stone is present, the deity is of Dvaravati origin. Sacred places such as Shalagrama, Dvaraka, Naimisha, Pushkara, and Gaya, along with holy rivers—Ganga, Narmada, Chandrabhaga, and Sarasvati—all possess the power to remove every sin and grant both enjoyment and liberation. The sage then lists the names of the sixty years: Angiras, Shri-mukha, Bhava, Yuva, Dhata, Chitrabhanu, Svabhanu, Tarana, Parthiva, Vyaya, Nandana, Vijaya, Jaya, Manmatha, Durmukha, Shubhakrit, Shobhana, Krodhi, Vishvava, Uparabhava, Paridhavi, Pramadi, Ananda, Rakshasa, Nala, and Dundubhi—the one who utters cries in battle, red-eyed, wrathful, and inexhaustible. He promises to speak of the proper time for accomplishment, O Rudra, after the rise of the five sounds. The vowels ā, ī, ū, ai, and au should be written in the five fire chambers. The lunar days are placed in the single fire chambers, with three: the king and the victorious ones. Jupiter, Venus, Saturn, the Sun, and the Moon are to be included as previously described. Elsewhere, five sets of five lights are used, beginning from Caitra onward. Where the sign of time stands, the fifth of that is death. The name and the rising must be at the beginning; thus it happens, not otherwise. Starting with Kṣāma, one examines the auspicious limbs, removing poison, seizure, and intellect. The group of Mrityunjaya, Lakshmi, and others beginning with Rocana are written. Thus concludes the sixty-sixth chapter of the Garuda Mahapurana, in the Purva Khanda, in the section called Prathama, in the conduct chapter, in the science of astrology, named ‘Determination of the rising of the sixty years of Shalagrama.’ Having heard these teachings from Hari, Hara imparted to Gauri the knowledge that resides within the body. He declared Mars, fire, the Sun, earth, Saturn, and water as significant forces. Jupiter, Venus, Mercury, and the Moon are also counted, with the Moon as the fourth. When actions are performed with Ila, one should act accordingly, and should diligently ensure that other auspicious actions are carried out.