In the sacred Garuḍa Mahāpurāṇa, the examination of gems unfolds with careful attention to their nature and qualities. It is said that a gem, when dried at its joints, transforms into another kind of emerald. The gems known as Bhallataka and Putrika are named according to their distinctive colors. Putrika, especially, loses its brilliance when polished with a linen cloth. Although emeralds may appear in many forms and possess various qualities, they ultimately adhere to the essential characteristics of emerald. Among the treasures of the earth are diamonds, pearls, and certain other gems referred to as "twice-born." Sometimes, due to the straightness of a gem, a particular quality arises that enhances its value. Gems are used in sacred activities: bathing, sipping, recitation, and the performance of protective mantra rituals. They also play a role in rites for the gods, ancestors, guests, and in honoring the revered teacher. A gem that is free from faults and endowed with virtues is best matched with gold. The value of the padmarāga gem is determined by weighing it, yet flaws diminish its worth in the same way. Thus concludes the seventy-first chapter, named "Examination of Emeralds," in the Conduct Section of the First Part of the Śrī Garuḍa Mahāpurāṇa. The narrative continues, describing a land near the ocean, radiant and expansive, where tender shoots of Sinhalese maidens' hands, young sprouts, newly blossomed grains, and coral branches are found. This land, shining with both ocean and earth’s beauty, appears like the foam of splendid waves. There, flowers bloom that resemble the blue lotus, the neck of a peacock, the garments of the god holding the plough, the bee, the bow, the throat of Hara, and reddish blossoms. Some flowers reflect the clarity of pure waters, others the radiance of water, and some mirror the beauty of peacock groups. All are of one kind, distinguished by their beautiful colors. These gems are associated with the fear of earthen, stony, and rocky crevices, and from these places, the praised gems are born. The qualities of the padmarāga gem, observed when it is worn, are detailed. There are three types of origin for padmarāga gems, and their assessment is done through examination and tests. The endurance of the gem in fire is considered, not merely for examination but to enhance its qualities. If the gem’s capacity to withstand fire is not properly known, it may be spoiled by the defects of burning. The wise recognize stones such as glass, blue lotus, karavīra, crystal, and cat’s eye gems. Among these, weightiness and hardness are always important. Some sapphires possess a coppery hue, and the brilliance of the blue stone shines at its center like the radiance of Indra’s bow. Due to the abundance of its color, it remains in milk that is a hundred times concentrated. The value of a padmarāga of great quality is measured by weighing it against māṣa seeds. Thus ends the seventy-second chapter, called "Examination of Indranīla," in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. The discourse proceeds to speak of vaidūrya and padmarāga gems found in Karketa and Bhīṣmaka. From the tumult of the ocean stirred at the end of the age, the sound of the demon arose, echoing not far from the distant mountain with its lofty peaks. The mine, because of the origin of that sound, possesses excellent qualities. The gems belonging to the lord of the demons, whose sound matches thunder, are beautiful, resembling rain clouds. Taking padmarāga as an example, it is revealed that the colors of gems found on earth are indeed varied. Among them, the foremost is the peacock-throat blue, or it may have the appearance of a bamboo leaf. A vaidūrya gem of good quality brings its master supreme brilliance among others.