Part-1

Swami said in the Bhagavad Gita:

"Maccittā madgata prāṇāḥ bodhayantḥ parasparam |
kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca" ||

The meaning of this verse is that ‘My devotees, discussing each other about Me, will always rejoice with the joy of discussing My nature or the inner meaning of those stories, keeping their mind and life in Me. Whenever the mind is concentrated on the Paramātman, then only your words, body and life are offered to the Lord. Life (Prāṇa) is in the form of gas (Vāyu). Breathing stops after death. As this breath is gas, Prāṇa means gas, which is one of the five elements (Pancabhutas). Gas is also a part of the five elemental (physical) body. Therefore, life also comes from the word ‘body’. "Dahyate iti dehaḥ" means that the body has to be burned at some point. So blessed are the Gopikas who burned this body for Swami. On hearing that Swami had passed away, the Gopikas jumped into the fire and burned their bodies. But all Gopikas did not do that. While Arjuna was coming with the rest of the Gopikas, hunters looted them on the way, abducted the Gopikas, tortured, killed and ate them. The Gopikas, who jumped into the fire, went directly to Goloka. Even the Gopikas, having an attachment to the body, died within four days. But they did not go to Goloka. They have more attachment (Mamakāra) to their bodies than they have to Swami.

Some people have attachments to other individual souls related to this body. Some women used to accompany bodies of their husbands by self-immolation on pyre along with their dead husbands. Today, a die-hard fan of politician is immolating himself. So, the bond with the body is the bond with thef people related to the body, even if there is no bond with the body, it is the bond with the person one loves. In this way, there are many kinds of fascinations that surround the individual soul. When Swami takes the human body and comes as Krishna Paramātman, devotees will have bond with Him as well. This bond competes with all the bonds of the individual soul. In this competition, the individual soul who has passed the ‘Datta test’ cent-percent, proved that there is no bond equal to the bond with Swami, no other individual soul is equal to Him, no object and not even one’s own body. This is what the Shruti says: "Na tatsamaśca adhikaśca śrūyate", i.e., there is no person or any object equal to Him. In that case, how any object or person can be above Him?

Hanuman was verifying the pearl necklace given by Janaki during the coronation by biting it and throwing each pearl away. The members of the court got angry for insulting mother Janaki like that. Saying, ‘what is this'? they all cried out in anger. Hanuman said that since Rama is not seen in these pearls, I am throwing them away. They asked Hanuman whether Rama is in His heart. Then, Hanuman tore His heart with His nails and showed Rama in it. Telling each other this story is mentioned as ‘Kathayantaśca’ in the verse. But just listening to the divine story alone is like listening to the Purana. There is no purpose in it. That is why another purposeful word is used in the verse – ‘Bodhayantaḥ.’ In other words, the inner meaning of the story should be preached. It is called ‘commentary or Bhāṣya’ through the Vedantic discourse (Pravacana) without referring to the story (Kathā). This brings joy to the scholars only. But the divine story only brings joy to the ignorant. They are like if one is flooding, then the other is drought. Satsanga is a combination of story and discourse. It includes both storytelling and the preaching of knowledge. Only when these two are correlated, the ignorant on one side, the scholars on the other side and those standing in between the two, will get perfect enjoyment. In such satsanga, even the nectar of heaven is inferior.

Sages wrote the Puranas and the Shastras. The Upanishads are a correlation between these two. This is called Philosophy (Vedānta). That means, the Upanishads are at the pinnacle of spiritual knowledge. What is the preaching of spiritual knowledge in the present story? Why did Hanuman not see Rama in the pearls? When Paramātman is there in the entire universe, why was He not present in the pearls? "Neti neti dvividhaḥ" ​​says the Shruti. That is, the Shruti means not this, not this as per elimination process and so every object in the creation has been filtered out in finding the absolute truth. Swami also said in the Gita, "Nāhaṃ teṣvavasthitaḥ". It means that I do not exist in any item in this creation. In another place, it is said "Na tvahaṃ teṣu te mayi" in the Gita. It means, ‘I am nowhere in this creation.’ It means that this creation is in Me. In another place, in the Gita, it is said, "Yayedaṃ dhāryate jagat". It means ‘I am wearing this creation.’ Therefore, Paramātman is the basis of the creation. But, Paramātman does not exist in anything or in anybody in the creation.

Part-2

Shri Ramanuja Acarya has established in His Bhashya that this creation and Paramātman have a supporter-supported (Ādheya-Ādhāra) relationship. For instance, the table is the base (Ādhāra). The objects on the table are supported (Ādheya). The table is not present in the objects. Objects are not present in the table either. So, any changes of items do not affect the table. To prove this theory (tattva), Hanuman bit the pearls and threw them away. But when the members in the court asked Him, “Do You have Paramātman within You if He is not anywhere?” He replied that if Paramātman does not exist in Him, His body is also useless and He doesn't want it, saying that He tore open the heart with His nails. The nails went into the heart and the heart was torn into pieces. That means, He sacrificed His life for Swami. This is what is said in the hymn "Madgata prāṇāḥ”. The members of the court did not dare to sacrifice their lives in such a way. This is because, there is no Paramātman in them. Then Rama appeared in Hanuman’s heart. It means that God is existing in Hanuman, a climax devotee of Swami. There is a Narada Bhakti Sutra, "Tanmayā hi te". It means that God possesses His climax devotees. Who is such a climax devotee? He is the one who does not care for life for the sake of God. It is called ‘Āveśa Avatāra,’ if the devotee is possessed by God. The Paramātman takes a human body to help the devotees in their sādhanā. One such incarnation is Rama. In such a human body, special individual soul does not exist. Such a body is like a shirt worn by a person. Āveśa Avatāra is not like that. When someone is wearing a shirt, another person enters into that shirt. This is like we see two people coming together in a big raincoat in the rain. This is the Āveśa Avatāra.

That means, Hanuman, an individual soul, exists in His own shirt like body. Paramātman entered that shirt, while wearing His own shirt like body called Rama. The same is said by the Rigveda like this –  "Dvā suparṇā sakhāya," means two birds having a good friendship and residing together on a single tree. Tree means the body of the devotee. These two birds are jīvātman and Paramātman. Rama's body is also a tree. It contains only the bird of Paramātman. Before tearing the heart, on the body like tree, there is only one bird Hanuman existing as an individual soul. Now, when Hanuman tore open the heart, the Paramātman appeared in the body of Rama. Such a vision is impossible without associating with the body. A body may be made up of five elements or may be made up of a single element. The human body is composed of five elements. The body of the angel is made by one element only called fire (tejas). Bodies of some ghosts are made of only gas, some are made of fire mixed with gas and some are made of gas, energy and water particles. When gas, fire and water are combined in such a body, that body is called the ‘Smoke body’ (Dhūma śarīra).

Therefore, angels etc., also cannot see the Paramātman, who is beyond the five elements, i.e., beyond creation. Forget about the vision, but even angels could not imagine Him. That is why the Rigveda says "Kasmai devāya haviṣā vidhema". It means that how can we decide who that God is and offer this Havis. It is the unreachable Brahman. Shri Rama is the Brahman, who made Himself available to humanity. Shri Rama, who appeared in Hanuman's heart, is also in human form only. Shri Rama, who appeared in Hanuman's heart, has an energetic divine body. In the heart of Lord Hanuman made of five elements, appearing of Lord Rama with the five-elemental body is contrary to the laws of nature. Even the appearance of an energetic body is beyond the law of nature. Therefore, as far as possible, the Paramātman does miracles without disturbing much the laws of nature. Therefore, the Paramātman having the divine energetic body enters the five-elemental body in the mother's womb, when He incarnates. The limbs of that energetic body are properly fit into the limbs of the five-elemental body. This is what the Kenopanishad mentioned as ‘an eye for an eye.’ When Hanuman tore the heart, Rama’s energetic body was shrunk by a miracle called ‘Aṇimā’ and appeared in the heart. At the time of the death of the body of incarnation, the energetic body departs from the five-elemental body. Arjuna cremated such Krishna's body.

But when the energetic body pervades this five-elemental body from head to toe, Advaita is applicable just like the metal wire is completely pervaded by electricity. This means the Parabrahman descended down in a human body. When the cosmic vision was shown, this energetic body was seen as infinite through a miracle called ‘Mahimā.’ That energetic body pervades the entire universe and shows the universe within itself. Kurukshetra is also present in that energetic body, in which, there is also the five-elemental body of Krishna. The Shruthi says "Vivṛṇute tanūṃ svām". That is, when a climax devotee wants to see that energetic form, this incarnation extends and expresses the small energetic form present within Himself. Similar to a sentence that is commented about its expanded meaning, the meaning of the verbal form "vivṛṇute" is also expanded. It is said that the form of Yogīśvara is made of radiance of a thousand suns (Sahasra Sūrya) as per Gita –  "Divi Sūrya sahasrasya." That form is imperishable and so it is said, "Darśayātmāna mavyayam".

Five elements can become separate from each other. But the Tejas, a single element, cannot be separated. So, it cannot be destroyed. Again, when the cosmic form was withdrawn, the energetic form was reduced and absorbed in Krishna's body. This energetic form is hidden in the five-elemental body of the incarnation (Avatāra Purusha) and reveals itself a little by little at different times. Then, the five-elemental body shines with brightness. This is the vision shown to Mucukunda by Krishna. The tejas of that energetic form may manifest in one of the limbs of the physical body. Those are divine visions. But the spiritual aspirant should not be delusional about these visions. This Tejas is also an inert element! We are seeing the sun's tejas in the world. Dhritarashtra saw the Vishvarupa of Krishna. Ravana also saw the energetic form of Shiva. But what is the use? Radha never got this vision. His love, born out of awareness, is greater than that of Tejas in Him. Blessed is the spiritual aspirant who expresses it.