Among women, faults are seen in those whose forms are deformed, while their qualities are discerned according to the shape of the leaves—an allusion to the subtle marks by which auspiciousness is known. Yet, for a woman who is without such marks, auspiciousness can be attained through the worship of a stone bearing the sign of the discus. These sacred stones, known as Shalagrama, are distinguished by their markings: one with three discs is recognized as Acyuta, the imperishable; one with four discs represents the four-armed form. When there are eight, it signifies Purushottama, the Supreme Person; nine discs denote a form composed of nine arrangements, and ten indicate a tenfold aspect. Beyond these, the form of Ananta is found, marked by lines and other features in their proper order. Wherever the Shalagrama stone is present, the deity it embodies is of Dvaravati origin, linking the worship to the holy city of Dvaraka. Alongside Shalagrama, the sacred places of Dvaraka, Naimisha, Pushkara, and Gaya are revered. The sanctity extends to the holy rivers: Ganga, Narmada, Chandrabhaga, and Sarasvati. All these, whether places or stones, are said to remove every sin and bestow both worldly enjoyment and liberation. The text then enumerates the names of the sixty years, each with its own significance: 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 others. Among these is Dundubhi, described as one who utters cries in battle, with red eyes, wrathful, and inexhaustible. O Rudra, the text continues, I shall speak of the time for accomplishment after the rise of the five sounds. One should inscribe the vowels ā, ī, ū, ai, and au in the five fire chambers. The lunar days are marked in the single fire chambers: the king and the victorious ones are three. The planets Jupiter, Venus, Saturn, as well as the Sun and Moon, are to be considered as previously described. In other places, five sets of five lights are noted, as is the rising from the month of Caitra onward. Wherever the sign of time stands, the fifth division of that is considered death. The name and the rising must be at the beginning, for only thus does the sequence unfold. Beginning with Kṣāma, the auspicious limbs are examined, and by this means, poison, seizure, and defects of intellect are removed. The group of Mrityunjaya, Lakshmi, and others beginning with Rocana are also to be inscribed. Thus, in the glorious Garuda Mahapurana, in the Purva Khanda, in the section called Prathama, within the chapter on conduct and the science of astrology, the sixty-sixth chapter, named “Determination of the Rising of the Sixty Years of Shalagrama,” is concluded. Having heard these teachings from Hari, Hara (Shiva) spoke to Gauri (Parvati) the knowledge that dwells within the body. Mars, fire, the Sun, earth, Saturn, and water are all declared as governing principles. Jupiter, Venus, and Mercury are also included, with the Moon as the fourth. When one acts with Ila—the flow of vital energy—one should perform actions accordingly, ensuring that all other auspicious acts are also diligently carried out. In the same way, the rise of inauspicious influences is acknowledged. Within the body, the channels (nadis) are many and extensive, situated especially around the navel center, where seventy-two thousand are established. Of these, three are foremost: the left (Ida), the right (Pingala), and the central (Sushumna). The central channel is said to be associated with fire, fruitful, and filled with the essence of time. The right channel, fierce in aspect, always dries up the world. At the time of exit (of the breath or prana), the left channel is active, while upon entry, the right is known. When the breath is established in Pingala, it gives rise to cruel actions. In eating, in sexual union, and in battle, Pingala brings success and accomplishment. In these acts—sexual union, combat, and eating—it bestows achievement. Thus, the teachings unfold, linking the outer rituals and sacred stones with the inner knowledge of the body, time, and the subtle channels that govern life’s energies.