In the sacred text, the qualities of diamonds, known as vajra, are carefully described for different classes of society. For a Brahmin, the ideal diamond should possess the purity and clarity of a conch shell, a lotus, or crystal. For a Kshatriya, its color should resemble that of a hare, brown, or the hue of an eye. Wise sages prescribe two vajra colors specifically for rulers of the earth, though these are not suitable for everyone. When all colors are present in a diamond, it is considered to possess universal qualities, surpassing distinctions. Diamonds may exhibit a mixture of colors due to their upper and lower forms. However, a wise person should not select a vajra based solely on the division of its paths or shapes. If even a single tip of the diamond is split or broken, or if it is cracked by fire, stained, or spotted, it is deemed mediocre. Any part showing a blood-like appearance or marked with red coloring is also undesirable. The diamond's structure is described in terms of its facets, which may be six, eight, or twelve. The most esteemed is a vajra with six facets: pure, spotless, sharp-edged, clear, radiant, well-formed, and free from defects. One who wears such a diamond—sharp-tipped, spotless, and flawless—with devotion finds protection from serpents, fire, poison, tigers, thieves, water, and other dangers. The weight of a flawless diamond should be twenty grains of rice. If it falls short by a third, half, or a quarter—measuring thirteen or thirty grains, or half portions—it is less ideal. Traditionally, the price of a diamond is set at twelve grains of rice, yet the method for wearing diamonds is not determined solely by weight. A diamond endowed with all virtues is said to surpass even water in excellence. Yet, even a slight flaw, whether visible or not, renders it defective. If the flaw is obvious, numerous, small, or great, it is evident. Should a diamond display a clear defect in its ornamentation, it is recognized as such. Sometimes, a diamond initially perfect may acquire a defect when set in jewelry. It is advised that a woman desiring the birth of a good son should not wear a diamond, even if it is of high quality. Diamonds may be imitated using iron, red spinel, or hessonite, crafted by skilled artisans. To examine their authenticity, one should use crystal, corundum, and whetstones. A true diamond will scratch all these materials, but none can scratch it, except another diamond. The opposite is true for false diamonds. For diamonds that are set, their luster does not rise upward; when scratched sideways, they are struck on the sides. Even if the tip is broken, or it bears a spot, line, or discoloration, its quality is diminished. Yet, a king who wears a diamond as described—shining like a flash of lightning—finds favor and delight. Thus concludes the sixty-eighth chapter, titled "Description of the Examination of Diamonds and Other Gems," in the Ācārakāṇḍa section of the great Purāṇa, Śrī Garuḍa. The narrative then turns to pearls. Pearls are said to arise from a variety of sources: elephants, clouds, boars, conch shells, fish, serpents, oysters, and bamboo. Among these, the true root of the gem is established in only one place. Pearls produced from skin, salt, serpents, whales, conch shells, and boars are recognized, making eight types of pearls known to those skilled in the discernment of gems. A pearl from a conch shell matches the color of its origin, is large, pleasing, and rounded in shape. Those called 'kambavaḥ' belong to the lineage of the finest conch, which has been touched at its mouth by a bowstring. Among these, a pearl may arise that is round, pale in color, and lacking luster. Pearls are also produced in the mouths of aquatic creatures, with such fish dwelling in the depths of the ocean.