Just as the value of padmarāga gems diminishes when they bear flaws, so too does the worth of any precious thing decrease when blemished. Thus concluded the seventy-first chapter, the “Examination of Emeralds,” in the Conduct Section of the First Part of the venerable Śrī Garuḍa Mahāpurāṇa. Now, in the land near the great ocean—expansive and resplendent—one finds wonders akin to the tender shoots of Sinhalese maidens’ hands, the tips of young sprouts, newly blossomed grains, and the delicate branches of coral. The very earth here glows, shining with the mingled beauty of land and sea, appearing like the frothy foam of splendid, surging waves. Amidst this landscape, flowers bloom in hues reminiscent of the blue lotus, the peacock’s neck, the garments of the god who wields the plough, swarming bees, the graceful curve of the bow, the throat of Hara, and the radiant red blossoms. Some flowers mirror the clarity of pure reservoirs, others the luminous sheen of water, while still others gather in clusters like groups of peacocks. All these are of a single kind, yet each shines forth with distinctly beautiful colors. Within these lands, there is a certain apprehension of earthen, stony, and rocky crevices, for it is from such places that the praised gems are born. Here, the qualities of the padmarāga gem are observed, especially when worn. The padmarāga, indeed, has three types of origin. To discern its true nature, one must examine and test the gem, including its endurance when exposed to fire—not for mere testing, but to enhance its qualities. If its capacity to withstand fire is not properly known, the gem may suffer the flaws of burning. The wise, in their discernment, recognize stones such as glass, blue lotus, karavīra, crystal, and cat’s eye gems. Among all these, weightiness and hardness are always to be considered. Some sapphires, for instance, display a coppery hue, while the brilliance of the blue stone shines at its center with a radiance like Indra’s bow. When the color is especially deep, the gem is placed in milk that has been concentrated a hundredfold. The value of a high-quality padmarāga is then determined by weighing it against māṣa seeds. Thus concludes the seventy-second chapter, the “Examination of Indranīla,” in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Now, let us hear of the vaidūrya and padmarāga gems found in the regions of Karketa and Bhīṣmaka. When the ocean was churned at the end of the age, a mighty tumult arose, and with it, the sound of the demon echoed—not far from a distant mountain with lofty peaks. Because of the origin of that thunderous sound, the mines in that region are endowed with excellent qualities. The gems belonging to the lord of the demons, whose voice rivals thunder, are as beautiful as rain-laden clouds. Taking padmarāga as an example, one sees that the colors of earthly gems are indeed varied. Among them, the most esteemed is the peacock-throat blue, though some may resemble the hue of a bamboo leaf. A vaidūrya gem of good quality confers upon its owner a brilliance that surpasses all others. Mountain glass, young glass, and crystal are all susceptible to breaking when exposed to smoke. Young glass, in particular, is recognized by its lack of inscriptions and its lightness. The price of a high-quality indranīla is calculated according to the number of gold coins it commands. For every gem, all its varieties are to be considered according to their color, and this distinction should always be carefully observed by the wise, for it is easily recognized. Both skilled and unskilled people, using proper or improper methods, handle these gems. Those gems from the past, present, and yet to come are all carefully bound into gem bracelets. Of the gems from the past, their mines are found near the shores of the ocean. As for gold, as described by Manu, its measure is sixteen māṣas in weight. A thread is four māṣas, and a single māṣa equals five kṛṣṇalas. Thus, the story of these radiant jewels unfolds, woven with the wisdom of the ancients.