आमुक्तमाल्यदा (विजयनगर सम्राट् श्रीकृष्णदेवराय - गोदा देवी आण्डाल भक्ति एवं साम्राज्य-नीति)

Vishnuchitta 21
where in all things. The element of avidya which is indispensable
when contemplating upon the apara Brahman is present in various
grades in plants, birds, cattle, men, gandharvas, gods, Prajapati
and Hiranyagarbha. Indeed all these are the images of Vishnu.
There is yet another form of Vishnu that is an ocean of all
auspicious qualities. This is the form that acts out the divine drama
in terms of incarnations so as to help mankind. Though it is every-
where, it is not affected by karmas, nor is it foiled by anyone. The
sadhaka should meditate upon this form that destroys all sins.
Vishnu, residing in the heart of a yogi, destroys all sins even like
fire and wind when they touch a dry bush. Hence the mind should
be ever associated with the auspicious form of Vishnu.
Now comes a breath-taking evocation of the divya mangala
vigraha of the Lord whose beauty actually defies all description.
That is the highest meditation when the mind thinks only of this
sublime figure all the time and never turns to another. A knowledge
of this divine form removes the Ignorance leading to the division
of the human and the divine. Indeed the human becomes the divine,
and Narayana and the yogi are one. Both are part of the Ananda
consciousness.
Grateful to Kesidhwaja for the teaching of the true path,
Kandikya fastened his mind to the form of Vishnu and gained
release by one-pointed meditation upon the Lord. Kesidhwaja
also reached Vishnu pada by holding on single-mindedly to Nara-
yana’s name. Such was the appropriate episode chosen by Krishna-
deva Raya for proving effortlessly the supremacy of Narayana.
Vishnuchitta had with a firm finality won the day. Krishna-
deva Raya writes that, as Vishnuchitta ceased to speak, the bundle
of prize money tied at the top of a pole automatically slid down,
while the drums in the Beyond resounded, and the gods sprinkled
flowers. Vallabhadeva found himself drenched in a sea of devo-
tion and delight. The tattva-traya (Chit, Achit, Iswara) had been
propounded in crystalline terms and the nature of Iswara had been
explained in all its glory by Vishnuchitta through the words of
King Kesidhwaja. The whole of one’s will and mind had to be
turned away from the “discursive divagation natural to them”
by fixing them on the Eternal in the auspicious form of Vishnu.