From the union of a Kṣatriya and the daughter of Karaṇa, a prince was born into the world. When a Kṣatriya fathered a child with a Vaiśya woman, that offspring came to be known as a Kaivarta. In the case of a Dhīvara father and a woman of the Tīvarī community, their son became known as a washerman. Similarly, from a barber and a Gopa woman, a child called Sarvasvī was born. The Tīvara fathered seven sons through the daughter of Śuṇḍika. When a Ṛṣi united with a Brāhmaṇa woman on the first night of her Ṛtu (fertile period), a certain impurity was said to arise, equal to that of a Brāhmaṇa fallen due to the fourth fault. When a Kṣatriya fathered a child with a Vaiśya woman during her first night of Ṛtu, he engaged in an act that was beyond words—an act forbidden even for a Kṣatriya. If a Kṣatriya united with a Śūdra woman during her Ṛtu, out of sin, the result was an offspring who was unpierced-eared, cruel, fearless, and unconquerable in battle. From a Mleccha and the daughter of Kuvinda, the Jola caste was born; and from Jola, again with the daughter of Kuvinda, the Śarāṅka caste arose. Thus, because of the mixing of varṇas, many castes unknown before came into existence. It is said that a physician was born from the union of the divine Aśvinī-kumāra and a Brāhmaṇa woman. Those born of this lineage became skilled in the ways of village life and were devoted to mantras and medicines. At this point, Śaunaka inquired, “Alas, by what lack of discernment was the depositing of seed done?” To this, Sauti replied: “The passionate one beheld her, calm and alone in a secluded flower garden. Though she resisted with all her strength, the powerful god overpowered her. In haste, she abandoned the child in that beautiful garden. Yet, filled with shame, she would always return to her master’s house with her son. Angered, the brahmin abandoned both his son and his beloved. Still, he diligently taught his son the science of medicine. The brahmin himself became ever preoccupied with calculating fees and astrology, and in his greed, he accepted gifts even in the presence of shudras.” Once, a man arose from the sacrificial fire-pit during a great Brahma-yajña. This man, full of compassion and actually Brahma himself, was taught the Purāṇa by the Lord. By the power of a sūta, a single man was born from a vaiśya woman. Thus, a little has been told about the determination of birth upon this earth—how various castes and lineages are related everywhere. The father, also called ‘tāta’, is known as the begetter, the giver of birth. The paternal grandfather is the father’s father, and his father is called the great-grandfather. The maternal grandfather is the mother’s father, and the great-grandfather on the mother’s side is so named as well. The paternal grandmother is the father’s mother, and her mother-in-law is the great-grandmother. The maternal grandmother is the mother’s mother, and is honored as equal to the mother. The aged maternal grandmother and the wife of the father’s father are also to be regarded as such. The father’s sister, the mother’s sister, and the mother’s own sister hold their respective places in the family. The one who possesses wealth, the one born of virility, and so too in the case of a man—these are all acknowledged within the lineage. The son’s wife is known as the daughter-in-law, and the husband of the daughter is the son-in-law. The younger brother-in-law is the husband’s brother, while the nananda is the husband’s sister. Wife, spouse, beloved, dear one, and woman—all these are terms used for a wife. Thus, the intricate tapestry of births, castes, and relationships unfolds, each arising from the deeds and unions of those before, and each term and connection honored in its own place.