From that moment onward, the river became as sacred as the Gaṅgā itself, bestowing equally auspicious and meritorious results upon those who approached it. At night, its banks began to fill with precious gems, and among these, beautiful rubies appeared along the shore, while the waters shimmered with padmarāga stones. These gems gleamed with the vibrant colors of bandhūka, guñjā, indragopa, and javā flowers, their hues splendid and uniform. Their color recalled the deep reds of cinnabar and lotus, the blues of water lilies, the golden glow of saffron, and the rich resin of lac. When the rays of the sun touched them, these gems radiated with a brilliance that extended far, their luster enhanced by the union with sunlight. Their colors blended safflower red and dark blue, resembling the intense hue of a red lotus. Some gems possessed an appearance reminiscent of the essence found in the eyes of the male chakora bird and the kokila. In their brilliance, hardness, and weight, they were generally akin to those produced from crystal. The redness seen in kuruvinda stones was present, though not in quite the same way as those arising from crystal. Those kuruvinda gems born in the Ravana Gaṅgā river displayed their characteristic colors, both in the Mandhra region and elsewhere. Similarly, gems produced from crystal were found in the region known as Tumburu. Among these stones, some exhibited excess of color, heaviness, smoothness, and perfect clarity, while others bore marks of cracks, holes, dirt, lacked luster, were rough, or discolored. Any gem with defects that diminished its natural brilliance, even if exceedingly beautiful, might be merely an imitation of the five principal types. Gems produced in the regions of Kalasha, Purodbhava, Simhala, Tumburu, and the Muktapani area each carried distinguishing features. Kalasha stones were so named because of their husk, and those from Tumburu because of their coppery hue. Śrīpūrṇaka gems received their name due to a lack of brilliance, their distinction resting only in the sign of their type. Gems smeared with oil appeared so, and those much rubbed lost their luster. Upon obtaining a gem, one should examine it carefully, discerning its nature by weight and merit, even if it is a jewel from the ocean. If any doubt remains, the gem does not perish; it should be tested by rubbing it on a touchstone. Whether it is a diamond or a kuruvinda, its true nature is revealed through this method. All jewels of the same kind share the same color and are never of different types. A jewel lacking in quality should not be worn, even if it comes from a good lineage; only those endowed with virtues are to be accepted. Just as a single outcaste, entering among twice-born men, can easily destroy many without effort, so too can a flawed gem bring harm, even among rivals or through careless behavior. Yet, the afflictions that arise from faults do not trouble the virtuous. The price of a diamond is determined by its weight, measured in grains of rice, and a jewel possessing brilliance of color is always praised. Thus concludes the seventieth chapter, entitled "Examination of the Padmaraga Gem," in the first section called Ācārakāṇḍa of the Purva-khaṇḍa of the glorious Garuḍa Mahāpurāṇa. Continuing the tale, the lord of serpents took the bile of the lord of the Dānavas. Then, shining with the radiance of the jewel upon his own head, he entered both the sky and the ocean. With the descent of his wings, it was as if he gathered together heaven and earth. Suddenly, the lord of serpents released the bile at the foot of a Turushka tree that had been anointed by Surasā. Immediately after it fell, he passed through the abode of Varāla and approached the vicinity of Ramā. As the bile was still falling, Garuḍa seized a portion of it. There, among the grass, moss, and marsh plants—where sharp-beaked birds, silk-cotton flowers, and fireflies dwell—the bile of the lord of the Dānavas, struck by the arm of the lord of serpents, came to rest.