In plain words
Then the third: one who has worshipped Viṣṇu even once, (what will Yama achieve) what harm can Yama do him? ‘Even Yama has no authority whatsoever to argue with him,’ he said. Viṣṇutva means nothing but all-pervasiveness. ‘It is enough if you think on Viṣṇutva once, that is, if you think once on all-pervasiveness,’ they said. Viṣṇu does not mean merely one who holds the conch, discus, mace and lotus. Viṣṇutva means all-pervasiveness. He has no form, but His nature is sweet. One meaning is that Viṣṇutva is the very principle of Ānanda, which is sweetness. For this Ānandagiri gave a fine example. Swami! When we grind rice into flour and put it on the tongue, there is no taste at all to be experienced. Or when we grind wheat into flour and put it on the tongue to taste, here too we find no taste at all. Then when we grind split gram into flour and put it to the tongue, we find no taste at all. But we put sugar into rice flour, make it into something sweet, and give it forms and names. When we put this same sugar into gram flour and take it in many kinds, būndī and laḍḍus, its own nature, sweetness, comes to us in them. By mixing this sugar into wheat semolina, this ravā laḍḍu is made. Though this sweetness is not in the wheat or in the gram by nature, the sugar that gives sweetness entered them, and so it gave sweetness to them too. When we remember Viṣṇutva even in inert matter, that inert matter too takes shape as a sweet divinity. Just as we recognise the truth that, though the sweets we eat have many forms and names, the sugar in all of them is one and the same, so, though people bear many forms and names, the sweet principle of the Ātma called Viṣṇutva is in all of them too, and precisely because of that this Prema, in its many forms, has become the root cause of relation, attachment and hindrance between one and another. Coming to understand to some degree the sweetness of this sweet Viṣṇutva, whether by enquiring into it ourselves, or through the teachings of elders, or by reading books, or by the sight, the touch and the conversation of gurus, and so recognising Viṣṇutva, all-pervasiveness: this is the chief among the very first things for a person.