[The line of Uttânapâda, as I have said above, represents the appearance of individual life-forms. Limitation had to be put to the life-periods of individuals. We commence with Dhruva, who presides over the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara. "Vatsara" means year. The sons of Vatsara are the six seasons. "Pushpârna" is the flower season or spring. "Tigmaketu" means fierce-rayed. The word denotes summer season. "Isha" means full of sat and is the name of the month of Asvina. But it means here the rainy season. "Urja" is the name of the month of Kartika. It is indicative of autumn. "Vasu" meaning wealth is the season between autumn and winter, when paddy becomes ripe. "Prabhâ" is light. "Doshâ" is darkness. "Pratar," "Madhyandina" and Sayam are morning, midday and evening, respectively. "Pradosha" is first part of the night, "Nisitha" is midnight. "Vyushta" is day break. "Sarva-tejas" is all-fire. He was subsequently called Chakshus or eye. The names other than Chakshus indicate different capacities of individual life, ranging from portions of a day to the whole Kalpa. When the downward flow of Jivas was the rule, Dhruva had to make great sacrifice to remain fixed on the spiritual plane. Hence he worshipped Vishnu, as directed by Nârada. Sarva-tejas or Chakshus perhaps indicates the appearance of perceptive faculties. The son of Chakshus is glorified with the title of Manu. This is significant. He is called Nadvala, or one made of reeds. This marks a new era in the progress of Monads. As the reed is made up of sheaths over-lapping each other, so the sons of this Manu were constituted of overlapping principles. Why Nadvala is called Manu, has to be found out in the circumstances that attended the progress of the Monads from the mineral to the vegetable stage. The son of this Manu was Anga or the limbs. And Anga was wedded to the daughter of the death god. So there was no death up to the Nadvala form of life, and no limbs. It was something like the appearance of protoplastic matter, with all its potentialities of evolving life forms. Thus we can understand the importance of Nadvala as a Manu. Death or decay made the inorganic to develop organs or anga.] II. THE STORY OF PRITHU. *SKANDHA. IV. CHAP. 13-23.*