It is thus stated that in accordance with the purport of the Upanishads the absolute is to be apprehended only from the sacred institutes. We have here given merely a general indication. What remains may be sought from the Ánandatírtha-bháshya-vyákhyána (or exposition of the Commentary of Ánanda-tírtha). We desist for fear of giving an undue prolixity to our treatise. This mystery was promulgated by Púrṇa-prajña Madhya-mandira, who esteemed himself the third incarnation of Váyu:—
"The first was Hanumat, the second Bhíma,
"The third Púrṇa-prajña, the worker of the work of the Lord."
After expressing the same idea in various passages, he has written the following stanza at the conclusion of his work:—
"That whereof the three divine forms are declared in the text of the Veda, sufficiently
"Has that been set forth; this is the whole majesty in the splendour of the Veda;
"The first incarnation of the Wind-god was he that bowed to the words of Ráma (Hanumat); the second was Bhíma;
"By this Madhva, who is the third, this book has been composed in regard to Keśava."
The import of this stanza may be learnt by considering various Vedic texts.
The purport of this is that Vishṇu is the principle above all others in every system of sacred institutes. Thus all is clear.[111]