Tormented by the hardships of dualities—heat and cold, hunger and thirst—the people cried out in distress or sought to shield themselves as best they could. Those who had once wandered freely and at will now found themselves homeless, just as they had been in the very beginning. They roamed across honey-laden peaks, over mountains and along the rivers, moving wherever their hearts desired, whether upon smooth plains or uneven ground. In time, they began to settle, constructing villages and cities to provide shelter and order. They carefully considered the lengths and breadths of these settlements, arranging their interiors with thoughtful planning. From that point onward, they established definite measures and standards to bring uniformity: ten finger-joints were called a 'prādeśa.' The 'tāla' was remembered as the middle measure, and the 'gokarṇa' as the smallest. A 'ratni' measured twenty-one finger-joints, while a 'kiṣku' was twice that, making forty-two finger-joints. For larger distances, two thousand bows formed a 'gavyūti,' and thus, all settlements were established according to these measurements. Now, the determination of the fourth type of artificial fort is explained. At each gate stood Rucaka, and Kumārīpura was similarly placed. Among ten, Hastasrota was considered the best, and among eight, Navahasta was included. Of the three types of forts—mountain, water, and bow-shaped—the bow-shaped fort had a diameter of half a yojana, with an eighth part added to its length. Its form resembled a fan, with ears that appeared cut or deformed. Within these arrangements, a divine city, square in shape and much praised, was constructed. The central part of the city was especially esteemed, being compact and free from forests. Half the diameter of the city marked the kheṭa, and above that lay the pāna. The utmost boundary stretched two krośas, while the field boundary extended four dhanus. The village road measured twenty dhanus, and the boundary road was ten dhanus wide. All passages were kept unobstructed, allowing men, horses, chariots, and elephants to move freely. There were three main streets and side streets, along with two secondary lanes. The path of endurance, or the main thoroughfare, was sixty-six units wide, and this was recognized as the pedestrian path. With these places established, houses and dwellings began to rise once more. The people, having started to build, repeatedly considered and planned their constructions with care. As time went on, others expanded further, and some ventured across new lands. Just as branches spread from a tree, these expansions were called 'shākhās,' or branches. Thus, these were remembered as 'shālās,' and their essential nature as 'shāla' was recalled. Therefore, houses, shālās, and palaces came to be known by these names. When, along with the honey, the wish-fulfilling trees were destroyed at that time, it marked a change. Then, in the Tretā Yuga, the accomplishment and establishment of these shālās truly appeared. Waters from the rains and those that seeped into the earth, along with small amounts of water that fell elsewhere upon the land, gave rise to new life: plants bearing flowers, roots, and fruits, as well as many healing herbs. Trees and bushes blossomed in their seasons, bearing flowers and fruits. And so, at the dawn of the Tretā Yuga, people began to live by means of these herbs, sustained by the bounty that had newly sprung from the earth.