Out of anger, a brahmin turned away from both his son and his beloved, withdrawing from them in disappointment. Yet, despite this estrangement, he diligently instructed his son in the science of medicine, imparting the knowledge with care. The brahmin himself became absorbed in calculating fees and practicing astrology, his mind ever occupied with these pursuits. Driven by greed, he accepted gifts even in the presence of shudras, disregarding traditional propriety. During a Brahma-yajña, a certain man emerged from the sacrificial fire-pit. This being, full of compassion and none other than Brahma himself, taught the brahmin the Purāṇa, bestowing sacred knowledge upon him. By the power of a sūta, a single man was born from a vaiśya woman, illustrating the complexity of birth and lineage. Thus, I have recounted a little about how birth is determined on earth. Whoever is related to whom, in all castes and everywhere, the relationships are manifold and intricate. The father, also called 'tāta', is recognized as the begetter, the giver of birth. The paternal grandfather is the father’s father, and his father is known as the great-grandfather. Similarly, the maternal grandfather is the mother’s father, and the great-grandfather on the mother’s side holds the same place. 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, honored as equal to the mother. The aged maternal grandmother, as well as the wife of the father’s father, are to be understood in this way. The father’s sister, the mother’s sister, and the mother’s own sister are remembered as such. Within the lineage, there are those who possess wealth, those born of virility, and so too in the case of a man. The son’s wife is known as the daughter-in-law; the husband of the daughter is the son-in-law. The younger brother-in-law is the husband’s brother, and the nananda is the husband’s sister. Wife, spouse, beloved, dear one, and woman—all these terms refer to a wife. The wife’s mother is called the mother-in-law, and her father is the father-in-law. The son of a sister, the son of a brother, and the son’s son of a brother are designated as such. The husband of a sister-in-law and the brother are considered so due to their connection with the father-in-law. The giver of food, the protector from fear, and the wife’s father are likewise regarded as relatives. The wife of the giver of food, a sister, the wife of the teacher, the mother, her co-wife, a maiden, and one dear to the son are also considered among these relations. The mother’s mother, the father’s mother, and the sister of the parents-in-law are likewise regarded as kin. A grandson is the son’s son, and a great-grandson is the son of that son. The daughter’s son and the daughter’s daughter, and their descendants, are also counted as relatives. The sons and descendants of the brother’s son are again considered kinsmen. The teacher’s daughter, a sister, and a fostered girl are to be regarded as equal to a mother, O sage. The father-in-law of the son, or his brother, is considered a relative by marriage. The teacher and the brother of a maiden are affectionate kinsmen. Those with whom there is kinship are called friends. A relative, by fate, may bring sorrow; one without relation brings unhappiness. Friendship arises from learning, from birth, and from affection. A friend’s mother and a friend’s wife are certainly to be regarded as mothers, without doubt. The fourth is called 'name-relation,' as declared by the lotus-born one. Among secondary wives, the beloved who captivates the mind is newly recognized. Such a relationship, in different regions, is condemned everywhere. Yet, among the great, it is difficult to abandon; in different regions, it remains established.