By combining words with the process of sandhi and samasa, one word can be as long as three miles. So for ordinary person it is very difficult to combine together. So it is for the learned scholars. But we must understand the purport. Ṛṣabhadeva is parivrājakācārya. This is called parivrājakācārya. We have heard this name, parivrājakācārya. Sannyāsī's third stage is parivrājakācārya, and the fourth stage is paramahaṁsa. Kuṭīcaka, bahūdaka, parivrājakācārya and then paramahaṁsa. So avadhūta. We have already understood avadhūta: no conception, no bodily conception, completely. There is a song, deha-smṛti nāhi yāra, saṁsāra bhandana kāhāṅ tāra (Narottama dāsa Ṭhākura). If one is completely free from the bodily conception of life, as it is shown practically by Ṛṣabhadeva—people are spitting on him, calling him by ill names, and sometimes passing urine—he doesn't care. This is the example. Āpani ācari prabhu jīveri śikhāya. By imitation, it is not possible. We'll learn more and more about His body, how it was completely spiritual. Na jāyate na mriyate va (BG 2.20). In other place the spiritual body is nainaṁ dahati pāvakaḥ (BG 2.23). The . . . No weapon can cut it, no fire can burn it. These descriptions are there.
So what is that thing? It is definition by negation. We cannot understand in our present state what is that spirit soul, although we can perceive that there is something—in the absence of that something, this body is nothing but a lump of matter. That we get experience every day. But we cannot see what is that. Therefore atheist class or the persons with poor fund of knowledge, they deny the existence. They cannot see. But they cannot answer that "Why the body is no more working? What is that thing which is absent?" They have tried to explain in so many ways how that something . . . But they could not practically explain. We have to understand it by the śruti process, Vedic knowledge. That is real understanding. And understanding from the right person, Kṛṣṇa or His representative. And it has to be understood simply by hearing. There is no other process. You cannot see; it is so small particle. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). So in these material eyes we cannot see even the spiritual spark within the body. How you can see the Supreme Spirit? That is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses cannot see. But we can perceive. This much concession is there, and one can become completely free from bodily conception of life