Afterwards, by the same process as before, sexual union took place among the people. However, this union occurred at an improper time, for conception happened amidst the arising of menstruation. As a consequence, all those wondrous trees known as “homes” perished. In that period of change, those who remained steadfast and truthful in their intentions attained perfection. From this perfection, garments, fruits, and ornaments were produced in abundance. There arose in them a great power of inquiry, and the honey in every cell was plentiful. Strengthened by these accomplishments, the people became free from illness. Yet, emboldened by their newfound strength, they seized the trees and forcibly took honey or bees. Because of this, the wish-fulfilling trees, along with their master, vanished from here and there. With the coming of a woman, the pairs of opposites—pleasure and pain, heat and cold, joy and sorrow—arose among them. Tormented by these dualities, some cried out while others covered themselves. Those who had once wandered freely, wherever they pleased, now became homeless once more. They roamed the honey-laden peaks, mountains, and rivers, traversing both level and uneven ground as they wished. In time, they began to construct villages and cities, carefully considering their lengths, breadths, and internal arrangements. From then on, they established measures and standards for their dwellings and lands. For instance, ten finger-joints came to be known as a ‘prādeśa.’ The ‘tāla’ was remembered as the middle measure, and ‘gokarṇa’ as the smallest. A ‘ratni’ was counted as twenty-one finger-joints, while a ‘kiṣku’ was two ratnis, or forty-two finger-joints. Two thousand bows made a ‘gavyūti,’ a measure established in those times. By these arrangements, the settlements were established accordingly. Now, let me explain the determination of the fourth artificial fort. At each gate was a place called Rucaka, and likewise Kumārīpura. Among ten, Hastasrota was considered the best, and among eight, Navahasta was also notable. Of the three types of forts—mountain, water, and bow-shaped—the fort’s diameter was half a yojana, with an added eighth part in length. Its shape resembled a fan, with cut or deformed ears. A divine city, square and much praised, was constructed by them. The central part of this city was celebrated for being short and free from any wood. Half the diameter of the city was called the kheṭa, and above that was the pāna. The utmost boundary of the city stretched two krośas, while the field boundary measured four dhanus. The village road was set at twenty dhanus, and the boundary road at ten. The passages were made unobstructed, allowing men, horses, chariots, and elephants to move freely. There were three main streets and several side streets, along with two secondary lanes. The path of endurance was measured at sixty-six, and the pedestrian path was similarly regarded. When all these places were established, houses and dwellings were constructed anew. Thus, having begun to build, the people repeatedly considered and planned their settlements. After this, others ventured further, and likewise, some went beyond, crossing into new lands.