their source in Viṣhṇu, in Him who pervades the universe, as the very name Viṣhṇu implies, who is the Supporter, the Protector, the pervading, all-permeating Life by which the universe is held together, and by which it is sustained. Taking the names of the Trimûrti so familiar to us all--not the philosophical names Sat, Chit, A´nanda, those names which in philosophy show the attributes of the Supreme Brahman--taking the concrete idea, we have Mahâdeva or Shiva, Viṣhṇu, and Brahmâ: three names, just as in the other religion we have three names; but the same fact comes out, that it is the middle or central one of the Three who is the source of Avatâras. There has never been a direct Avatâra of Mahâdeva, of Shiva Himself. Appearances? Yes. Manifestations? Yes. Coming in form for a special purpose served by that form? Oh yes. Take the _Mahâbhârata_, and you find Him appearing in the form of the hunter, the Kirâta, and testing the intuition of Arjuna, and struggling with him to test his strength, his courage, and finally his devotion to Himself. But that is a mere form taken for a purpose and cast aside the moment the purpose is served; almost, we may say, a mere illusion, produced to serve a special purpose and then thrown away as having completed that which it was intended to perform. Over and over again you find such appearances of Mahâdeva. You may remember one most beautiful story, in which He appears in the form of a Chandâla[5] at the gateway of His own city of Kâshî, when one who was especially overshadowed by a manifestation of Himself, Shrî Shankarâchârya, was coming with his disciples to the sacred city; veiling Himself in the form of an outcaste--for to Him all forms are the same, the human differences are but as the grains of sand which vanish before the majesty of His greatness--He rolled Himself in the dust before the gateway, so that the great teacher could not walk across without touching Him, and he called to the Chandâla to make way in order that the Brâhmaṇa might go on unpolluted by the touch of the outcaste; then the Lord, speaking through the form He had chosen, rebuked the very one whom His power overshadowed, asking him questions which he could not answer and thus abasing his pride and teaching him humility. Such forms truly He has taken, but these are not what we can call Avatâras; mere passing forms, not manifestations upon earth where a life is lived and a great drama is played out. So with Brahmâ; He also has appeared from time to time, has manifested Himself for some special purpose; but there is no Avatâra of Brahmâ, which we can speak of by that very definite and well understood term. [Footnote 5: An outcaste, equivalent to a scavenger.] Now for this fact there must be some reason.