There are three distinct origins from which the precious padmarāga gems arise. To discern their true nature and worth, one must examine and test these gems with care. Their endurance when exposed to fire is an important consideration—not solely for the sake of testing, but also to enhance their inherent qualities. If one fails to properly assess a padmarāga’s capacity to withstand fire, the gem may be marred by the defects caused by burning. The wise can distinguish among many stones: glass, blue lotus, karavīra, crystal, and similar types, including the cat’s eye gem. Among all these, weightiness and hardness are essential attributes to recognize. Some sapphires, for instance, possess a coppery hue, and the brilliance of the blue stone radiates at its center, shining like the arc of Indra’s bow. Because of its deep, abundant color, such a gem can remain even in milk that has been concentrated a hundredfold. The value of a high-quality padmarāga is determined by weighing it against māṣa seeds, following the ancient practice. Thus concludes the seventy-second chapter, known as “Examination of Indranīla,” in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Now, let us speak of the vaidūrya and padmarāga gems found in the regions of Karketa and Bhīṣmaka. Long ago, at the end of an age, the ocean was stirred into tumult, and from its depths arose the thunderous sound of the demon. Not far from a distant mountain with towering peaks, this sound marked the origin of a mine endowed with excellent qualities. There, the gems associated with the lord of the demons, whose voice rivaled thunder and whose beauty was likened to rain clouds, were found. Taking padmarāga as an example, we see that the colors of earthly gems are indeed varied. Among these, the most esteemed is the deep blue of a peacock’s throat, though some may also resemble the hue of a bamboo leaf. A vaidūrya gem of superior quality bestows upon its owner a brilliance that surpasses all others. Yet, mountain glass, young glass, and crystal are all susceptible to breakage by smoke. Young glass, in particular, can be recognized by its lack of inscriptions and its lightness. The price of a fine indranīla gem is calculated according to the number of gold coins, and for every gem, all varieties of the same color must also be considered. This distinction is always to be carefully observed by a wise person, for it is readily recognized. Both skilled and unskilled individuals fill the world, and gems are bound by proper and improper uses alike. The gems of the past, present, and future are all carefully set into bracelets. Of those from the past, their mines are found near the ocean’s shores. According to Manu, gold is weighed as sixteen māṣas, while a thread is four māṣas, and a single māṣa is five kṛṣṇalas. Thus, the method for determining the value of jewels is declared. Thus ends the seventy-third chapter, named “Examination of Vaidurya,” in the conduct section of the first part of the glorious Garuḍa Mahāpurāṇa. On the great Himalaya, the skin of that ancient enemy of the gods once fell. From this event, a stone of pale yet radiant hue came to be known as padmarāga. There is also a kind that is reddish, yellow, transparent, and brown, all described as one type. But the gem that is intensely red is truly called padmarāga. Experts in jewels speak of its value just as they do for the vaidūrya gem. Thus concludes the seventy-fourth chapter, “Examination of Padmarāga,” in the first section of the Purva Khanda of the Garuḍa Mahāpurāṇa. There is yet another tale: the wind, having seized the nails of the lord of the demons, joyfully scattered them throughout the lotus forests. By its color, the padmarāga shines with the brilliance of blood, soma, honey, copper, yellow, and fire—radiant and wondrous to behold.