Now my reason for mentioning this is to explain one word that has puzzled many students. Mahâviṣhṇu, the great Viṣhṇu, why that particular epithet? What does it mean when that phrase is used? It means the great solar Logos, Viṣhṇu in His essential nature: but there is a reflection of His glory, a reflection of His power, of His love, in more immediate connection with ourselves and our own world. He is His representative, as a viceroy may represent the king. Some of the Avatâras we shall find came forth from Mahâviṣhṇu through the planetary Logos, who is concerned with our evolution and the evolution of the world. But the Pûrṇâvatâra that I spoke of yesterday comes forth directly from Mahâviṣhṇu, with no intermediary between Himself and the world that He comes to help. Here is another distinction between the Pûrṇâvatâra and those more limited ones, that I could not mention yesterday, because the words used would, at that stage, have been unintelligible. We shall find to-morrow, when we come to deal with the Avatâras Matsya, Kûrma, and so on, that these special Avatâras, connected with the evolution of certain types in the world, while indirectly from Mahâviṣhṇu, come through the mediation of His mighty representative for our own chain, the wondrous Intelligence that conveys His love and ministers His will, and is the channel of His all-pervading and supporting power. When we come to study Shrî Kṛiṣhṇa we shall find that there is no intermediary. He stands as the Supreme Himself. And while in the other cases there is the Presence that may be recognised as an intermediary, it is absent in the case of the great Lord of Life.