In ancient times, the central part of the city was praised for its compactness and lack of wood, making it an ideal place for settlement. The area known as the kheṭa extended to half the diameter of the city, and above it lay the pāna. The utmost boundary of the settlement stretched two krośas, while the field boundaries measured four dhanus. Roads were carefully planned: the village road was twenty dhanus wide, and the boundary road was ten dhanus. These thoroughfares were unobstructed, allowing men, horses, chariots, and elephants to pass freely. Within the city, there were three main streets, along with side streets and two secondary lanes, ensuring smooth movement for all. The path of endurance was measured as sixty-six, and this was regarded as the pedestrian path. Once these places were established, houses and dwellings were constructed, and the people began to build, repeatedly considering and planning their designs. Others proceeded further, expanding the settlement, while some crossed over to new areas. As they created new branches of the city, these were called 'shākhās', or branches. Thus, these branches came to be known as 'shālās', with their nature as 'shāla' remembered. Therefore, houses, shālās, and palaces were designated by these names. When, along with honey, the wish-fulfilling trees were destroyed during that time, the accomplishment of shālās appeared in the Tretā Yuga. Rainwater and water that had entered the earth, along with small quantities that fell elsewhere, nourished the land. From these waters, plants bearing flowers, roots, fruits, and herbs sprang forth. Trees and bushes blossomed, bearing flowers and fruits in their proper seasons. At the beginning of the Tretā Yuga, people lived by means of these herbs. But as time passed and the influence of the Tretā Yuga grew, trees, bushes, and herbs were seized according to each person's strength. The beings who had been born from the mind of Brahmā appeared again in the Tretā Yuga, shaped by their previous births and known for both virtue and vice. Freed from greed and self-controlled, they dwelled among those remembered from before, performing actions, and those who were weaker followed suit. Yet, mutual opposition and conflict arose among them. As they tried to seize the resources, they vanished like sand slipping through the fists. They sought to regain them by means of fruits, flowers, and roots. Overcome by hunger, all of them went to Svayambhu, the Self-born Brahmā. The blessed Svayambhu Brahmā, knowing their intentions, understood that the herbs had been consumed by the earth and restored them once again. He "milked" the earth, placing seeds upon its surface. The herbs, after their fruits had ripened, remained under the sway of seven moments. Among them were Priyangava, udara, koradusha, savamaka, harikā, charaka, and gama—seventeen in total remembered. Also included were shyamaka, nivara, jartila, and gavedhuka—these fourteen herbs grew in both village and forest. All these fourteen, whether of village or forest, were not cultivated by the plough, but sprang forth naturally, sustaining the people in those times.