tatra tatra pura-gramakara-kheta-vata-kharvata-sibira-vraja-ghosa-sartha-giri-vanasramadisv anupatham avanicarapasadaih paribhuyamano maksikabhir iva vana-gajas tarjana-tadanavamehana-sthivana-grava-sakrd-rajah-praksepa-puti-vata-duruktais tad aviganayann evasat-samsthana etasmin dehopalaksane sad-apadesa ubhayanubhava-svarupena sva-mahimavasthanenasamaropitaham-mamabhimanatvad avikhandita-manah prthivim eka-carah paribabhrama.
tatra tatra—here and there; pura—cities; grama—villages; akara—mines; kheta—agricultural places; vata—gardens; kharvata—villages in valleys; sibira—military encampments; vraja—cow pens; ghosa—residential places of cowherd men; sartha—resting places for pilgrims; giri—hills; vana—forests; asrama—in the residential places of hermits; adisu—and so on; anupatham—as He passed through; avanicara-apasadaih—by undesirable elements, wicked persons; paribhuyamanah—being surrounded; maksikabhih—by flies; iva—like; vana-gajah—an elephant coming from the forest; tarjana—by threats; tadana—beating; avamehana—passing urine on the body; sthivana—spitting on the body; grava-sakrt—stones and stool; rajah—dust; praksepa—throwing; puti-vata—passing air over the body; duruktaih—and by bad words; tat—that; aviganayan—without caring about; eva—thus; asat-samsthane—habitat not fit for a gentleman; etasmin—in this; deha-upalaksane—in the shape of the material body; sat-apadese—called real; ubhaya-anubhava-svarupena—by understanding the proper situation of the body and the soul; sva-mahima—in His personal glory; avasthanena—by being situated; asamaropita-aham-mama-abhimanatvat—from not accepting the misconception of “I and mine”; avikhandita-manah—undisturbed in mind; prthivim—all over the world; eka-carah—alone; paribabhrama—He wandered.
Rsabhadeva began to tour through cities, villages, mines, countrysides, valleys, gardens, military camps, cow pens, the homes of cowherd men, transient hotels, hills, forests and hermitages. Wherever He traveled, all bad elements surrounded Him, just as flies surround the body of an elephant coming from a forest. He was always being threatened, beaten, urinated upon and spat upon. Sometimes people threw stones, stool and dust at Him, and sometimes people passed foul air before Him. Thus people called Him many bad names and gave Him a great deal of trouble, but He did not care about this, for He understood that the body is simply meant for such an end. He was situated on the spiritual platform, and, being in His spiritual glory, He did not care for all these material insults. In other words, He completely understood that matter and spirit are separate, and He had no bodily conception. Thus, without being angry at anyone, He walked through the whole world alone.
Narottama dasa Thakura says: deha-smrti nahi yara, samsara bandhana kahan tara. When a person fully realizes that the material body and world are temporary, he is not concerned with pain and pleasures of the body. As Sri Krsna advises in Bhagavad-gita (2.14):
“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.”
As far as Rsabhadeva is concerned, it has already been explained: idam sariram mama durvibhavyam. He did not at all possess a material body; and therefore He was tolerant of all the trouble offered to Him by the bad elements in society. Consequently He could tolerate people’s throwing stool and dust upon Him and beating Him. His body was transcendental and consequently did not at all suffer pain. He was always situated in His spiritual bliss. As stated in Bhagavad-gita (18.61):
“The Supreme Lord is situated in everyone’s heart, O Arjuna. and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”
Since the Lord is situated in everyone’s heart, He is in the heart of hogs and dogs also. If hogs and dogs in their material bodies live in filthy places, one should not think that the Supreme Personality of Godhead in His Paramatma feature also lives in a filthy place. Although Lord Rsabhadeva was maltreated by the bad elements of the world. He was not at all affected. Therefore it is stated here. sva-mahima-avasthanena: “He was situated in His own glory.” He was never saddened due to being insulted in the many ways described above.
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