In the sacred teachings of the Garuda Purana, it is said that within the subtle body, the left channel is known simply as the left, while the right channel is the auspicious right. Life itself is sustained by the very force of life, yet where emptiness is found, there arises a sense of haste and urgency. In the central, or full, channel, all things come forth without distinction or separation. As long as the inquiry—spoken of as the sixty-fourth—is present within this full channel, it is the first, or primal, that prevails and takes precedence. The wind that moves along the left-hand path is said to grant success in action. However, if elsewhere the left channel is flowing, the syllable uttered is considered irregular; only in the flow of the right channel does the syllable become regular and auspicious. When the breath enters the Piṅgalā, the right channel, it is then that one should perform the rite of pacification. There is no need for deliberation here, for nothing new arises that must be given or considered. In that direction, victory is assured, while in emptiness, one must recognize and indicate a pause or break. The one who truly knows the difference between victory and defeat is wise indeed. Having accomplished what is needed, such a person attains their goal, and the journey ahead is always auspicious. Whosoever inquires with presence and attention in that place will certainly attain success. Without doubt, success arises when the questioner stands directly before the matter at hand. Whether one is moving or still, it is advised to proceed step by step, adapting to the circumstances. Upon hearing the words of the questioner, one should mark their significance with the sound of a bell, acknowledging their importance. In the cosmic order, fire is above, water is below, and wind is situated across. Above is associated with death, below with peace, and across, the wise know to perform expulsion or removal of obstacles. Thus concludes the sixty-seventh chapter, which speaks of determining the auspicious and inauspicious results of the rise of planets, within the section on conduct—the First Branch—of the Purva-khanda in the glorious Garuda Mahapurana. Now, let us turn to the examination of gems. There once was an asura named Bala. The gods, desiring a boon, requested Bala to become the sacrificial victim in a great ritual. Bound by his own word, Bala agreed and, like a sacrificial animal, was slain by the gods. Yet, because of his pure nature and the virtue of his deeds, wondrous things came forth from him. From the body of Bala arose the precious gems of the gods, the yakshas, the siddhas, and even those beings who subsist on air. As these gems emerged, they fell swiftly from the sky in flying vehicles, landing in the great ocean, in rivers, upon mountains, and even within forests. Among these gems, there are those with the power to destroy demons, neutralize poisons, ward off wild beasts, cure diseases, and remove sin. Notable among them are the diamond, pearl, ruby, padmaraga, and emerald. Also included are karketana, pulaka, the one called rudhira, and crystal. The proper examination of gems begins with their shape and color, followed by an assessment of their qualities, flaws, and effects. Gems that arise in destroyed families or on inauspicious days—though purified by examination—should still be assessed by kings with the help of those skilled in the science, experts, and experienced gem-appraisers. Of all gems, the diamond is declared by the wise to possess great power. Wherever even a fragment of diamond touched the earth, those places became renowned: Hemamāṭaṅga, Saurāṣṭra, Pauṇḍra, Kaliṅga, and Kośala. Diamonds from the Himalayas are coppery; those from the moon are moon-like; those found on the banks of bamboo are known as Sauvira stones. Diamonds that resemble dark lotuses, clouds, or are coppery in hue are said to come from Saurashtra. A diamond should be extremely light in color and quality, with sides that are well-formed, evenly marked with lines, dots, and spots, and free from defects such as crow’s feet or other flaws. By the arrangement of colors in these vajras, even the forms of the gods are described. Diamonds may be green, white, yellow, tawny, dark, or coppery; by their very nature, they are pleasing to behold. Thus, the teachings extol the subtle mysteries of the body and the wondrous origins and qualities of the world’s most precious gems, as revealed in the sacred Garuda Purana.