[After death, the individual soul, fully mingled with the mind, will leave this gross body and enters a subtle body made of life energy, leading it to the upward direction. At first, the individual soul is thoroughly enquired for 10 days in the Preta Loka, which is above this Martya Loka in which the human beings live. From there, as per the judgement of God based on the thoughts and activities of the soul, the soul will enter either heaven or the moon (Pitṛ Loka) or hell or another upper sub-world concerned with it.]

[The soul, after being thoroughly and patiently enquired in Preta Loka, will enter the hell situated above Preta Loka if the soul is a sinner. If the soul is meritorious, it enters heaven. Heaven extends from the world of the sun to the world of the pole star.]

[In between heaven and hell lies the lower heaven called Pitṛ Loka, which is the abode of souls neither doing merits nor doing sins. Both happiness and peace are good to follow because peace is better than sin.]

[Every soul that leaves this earth will have to return back to this earth again, including the Human Incarnation, whatever may be the purpose of the return journey (God also returns to do the welfare works for humanity). The soul will enter from its concerned upper world to the Earth through the sequence of space, air, cloud, rain, plant and the fruit or grain of that specific plant that is to be eaten by the specific father.]

[From that grain or fruit, the soul will enter a male human being and gradually enter the sperm of that male person, which will enter into the womb of the destined mother during intercourse. Afterwards, the soul will be born again on this earth and will undergo death after sometime. Like this, birth and death repeat again and again.]

Śrī Rājīva Uvāca:-
[Śrī Rajiiv Spoke]:-

[What is the speciality of the name of God Viṣṇu that is present in the heart of Śrī Madhva to select it as the name of the ultimate God, even though Śrī Rāmānuja had already told the name of the ultimate God as Nārāyaṇa?]

Śrī Datta Bhagavān Uvāca:-
[God Śrī Datta Spoke]:-

[The essential meaning of the word ‘Viṣṇu’ is that only one God is present in all the forms of God and Goddess. With this basic view, one must not be confused with all the stories of Gods and Goddesses told in secondary scriptures (Purāṇams) because all the divine stories speak about one ultimate God only.]

[In different divine stories, different divine concepts exist, which are to be preached to the humanity so that all the divine angles of the one and the same God are completely understood. The word ‘Viṣṇu’ means that the ultimate God is present as the actor in different form-roles of Gods and Goddesses. He is like the one Divine Preacher preaching different valuable divine concepts to the humanity.]

[God Viṣṇu married Padmāvatī as second wife. The reason is that Goddess Lakṣmī went away even though God Viṣṇu had sincerely requested her not to leave Him. The background reason is that Sage Bhṛgu, father of Goddess Lakṣmī, hits the chest of God Viṣṇu (the residing place of Lakṣmī is the heart of Viṣṇu) with his foot and God Viṣṇu presses that foot of Sage Bhṛgu like a son (son-in-law) instead of becoming furious. In fact, God Viṣṇu should be angry and Goddess Lakṣmī shall console God Viṣṇu since Sage Bhṛugu is her own father. Here, the scene is reversed. Ideally, Goddess Lakṣmī should not be angry with God Viṣṇu. In this story, God Viṣṇu is preaching to women about the behavior of tolerance and patience. Like this, there are several other stories to teach patience to men also.]

[Leaving the main intention of the story, people criticise that God Viṣṇu married twice. Here, God is advising women to have patience and understand the actual point without emotion, which otherwise will spoil the pleasant matrimonial life. The unnecessary point is strongly caught and the necessary point is left over. He is the Father of all the souls and is always interested in the welfare of all the souls.]

[Both Goddess Lakṣmī and Padmāvatī are parts of the divine power of God Viṣṇu and hence, there is no second marriage here. If you take Padmāvatī as the presiding deity of Earth, she becomes a soul and then, the illusory form of God Viṣṇu marries Padmāvatī so that God Viṣṇu does not marry again. As per your view, the explanation is to be taken and there is no trace of place for criticism in the case of the ultimate God.]

[All the forms of God represent God Viṣṇu only and this is directly told in the Bhāgavatam itself. The root word ‘Viś-Vyāptau’ means that God Viṣṇu is the ultimate God that enters/pervades every divine role of God as the basic actor. God Viṣṇu is also the embodiment of the quality of Sattvam, which stands for knowledge and thus, God Viṣṇu becomes the preacher of all the souls.]

[The issues of Aditi are called as divine forms or angels. God Viṣṇu is the main ultimate leader and the Lord of all these divine forms as told in the Gītā (Ādityānām ahaṃ Viṣṇuḥ). From this angle also, the main God is Viṣṇu. Since Viṣṇu is all pervading (Antaryāmī) in all the forms of God, any God worshipped in any sacrifice (yajña) ultimately means that God Viṣṇu is worshipped. In all the roles, the common actor alone is worshipped and hence, God Viṣṇu is worshipped through any divine form of God.]

[By understanding the essential meaning of the word ‘Viṣṇu’ and the meaning of the Vedic statement that only one greatest God exists (Ekameva advitīyaṃ Brahma), whatever form of God is worshipped by any religion in the world, the all-pervading God Viṣṇu alone is essentially worshipped.]

Iti Śrī Datta Svāmi viracita Śrī Rājīva Gītāyāṃ Mahā Vākyādi Vicāra Yogo Nāma Caturdaśādhyāyaḥ |

[Like this, in Śrī Rājīva Gītā, composed by His Holiness Shri Datta Swami, the Fourteenth Chapter called ‘The Association of Enquiry of the Great Vedic Statements’ is completed.]