Thus it came to be that Kubera, the illustrious son of Viśravas, attained the position of lord over all wealth. In the lineages of sages, Pulah’s son was Vātsya, while Śāṇḍilya was born to Ruci. From Kaśyapa himself came Kāśyapa, and the noble Bharadvāja was born from Bṛhaspati. Among these, Śāṇḍilya, son of Ruci, shone as a sage of exceptional radiance, foremost among the wise. From the very mouth of Brahma arose other noble Brahmin lineages, and the eminent Kṣatriyas are remembered as descendants of the moon, the sun, and the Manus. The Vaiśyas were born from Brahma’s thighs, and the Śūdra lineages from his feet. Among these Śūdras, there appeared the cowherds, barbers, Bhillas, and also the Modaka and Kūbara communities. In this way, O foremost of Brahmins, the origin of the pure Śūdras has been described. It was then that Viśvakarmā, the divine architect, deposited his seed in a Śūdra woman. From this union arose many skilled folk: the garland-maker, the conch-worker, the artisan, and the potter; the thread-maker, the painter, and the goldsmith as well. At this point, Śaunaka, eager for understanding, inquired: “How did these three descend among the lowest of the Śūdras? For what reason did the curse of Brahmā befall them?” In response, the Sūta spoke: Viśvakarmā once beheld a woman as she walked along the path to sacred Puṣkara. As she drew near, his heart blossomed with delight. She was adorned with jeweled ornaments, her limbs soft and delicate, her broad hips gracefully burdened, enchanting even the minds of sages. The wind playfully lifted her garment, revealing her firm hips. Her radiant, smiling face outshone even the autumn moon, and she was marked with vermilion and musk, enhancing her beauty. Viśvakarmā, well-versed in the arts of love, addressed her gently: “O lovely one, you have captured my very life-breath—stay a moment. I have wandered the earth in search of you alone. Hearing from Rambhā that you journey to the world of Kāma, my heart was set aflame. On the charming banks of the Sarasvatī, in a garden of flowers, I have longed for you as a youthful lover delights with his beloved. You, endowed with steadfast youth, are long-lived, and by the boon of the conqueror of death, I too have overcome the maiden of death. Ratnamālā, the ornament of women, has come from Varuṇa and Vāyu, and the Kāmaśāstra, which brings delight to women, has come from Kāmadeva. I have gathered garlands of jewels, garments, and ornaments, placing them in my house before seeking you.” Hearing these passionate words, the celestial nymph Ghṛtācī smiled. She replied, “O love-stricken one, let me speak a word befitting the moment. I am on my way to the abode of Kāmadeva, adorned for that very purpose. Today, I am both the wife of Kāma and the wife of your teacher. The giver of knowledge, the teacher, is a hundred thousand times more venerable than one’s own father. Indeed, the scriptures declare that the guru’s wife is to be honored a hundred times more than the guru himself. The fault incurred by a son who unites with his mother is also declared in the scriptures.” Thus, the origins and destinies of these lineages and the sacredness of relationships were revealed, each event unfolding with its own lessons and consequences.