For those who seek peace, liberation, and success, the ancient teachings advise that rulers should employ the Iḍā channel. Yet, it is said that one must regard this channel as one would poison—a caution remembered by the wise. In all journeys, whether departing or arriving, the left channel is honored everywhere. The right channel, however, is praised for entering and for lesser actions. When one inquires about matters of life or death, the central channel does not bring success. But if the question is asked while established firmly in the body, success is assured. If, however, one asks while situated only in that particular part, the success will bear no fruit. In dreadful matters, one must act in a dreadful manner; in gentle matters, gentleness is required. Thus, a yogi skilled in yoga should learn to recognize the signs of death. In every circumstance, one should direct the arising of the wind equally. The left channel is simply called the left, while the right channel is known as the auspicious right. Life is sustained by life; where emptiness is found, haste arises. All these movements occur without distinction in the full channel. As long as the sixty-fourth inquiry resides in the full channel, the first inquiry prevails. The wind that follows the left-hand path grants success in action. Elsewhere, if the left channel flows, the syllable is considered irregular; but in the flow of the right channel, the syllable is regular. When the breath enters Piṅgalā, one should perform the pacifying rite. There is no need for deliberation here, nor does it arise to be given. That direction attains victory; in emptiness, one should indicate a break. He who knows both victory and defeat is truly wise. Having accomplished this, one attains the goal, and the journey remains auspicious. If one inquires while present in the proper place, success is certain. There is no doubt that success arises if the questioner stands in front. Whether moving or unmoving, one should proceed step by step, accordingly. Having heard the words of the questioner, one should mark them with the sound of a bell. Above is the element of fire, below is water, and the wind is situated across. Above signifies death, below signifies peace, and across, the wise should perform expulsion. Thus concludes the sixty-seventh chapter, entitled "The Determination of Auspicious and Inauspicious Results of the Rise of Planets," in the Section on Conduct, called the First Branch, in the Purva-khanda of the glorious Garuda Mahapurana. Now, the examination of gems is revealed. There was once an asura named Bala. The gods, seeking a boon, requested Bala to become a sacrificial victim in a ritual. Bound by his own word, he was slain by them, just as a sacrificial animal is offered. Yet, because of his pure nature and virtuous deeds, wondrous gems arose from him—gems belonging to the gods, yakshas, siddhas, and those who subsist on air. As these gems fell swiftly from the sky in flying vehicles, they landed in the great ocean, in rivers, on mountains, and even in forests. Among them are gems that destroy demons, poisons, wild beasts, and diseases, and remove sin. Diamond, pearl, ruby, padmaraga, and emerald are counted among these treasures. Karketana, pulaka, rudhira, and crystal are also included. First, the shape and color of these gems should be examined, then their qualities and flaws, and finally their effects. Thus, the teachings guide those who seek knowledge of auspiciousness, actions, and the properties of gems, as passed down in the Garuda Mahapurana.