Text 35]
Lord Rṣabhadeva's Teachings
217
flying in the sky;  manaḥ-java —traveling at the speed of mind;  an-tardhāna —the ability to disappear;  parakāya-praveśa —the ability to enter another's body;  dūra-grahaṇa —the ability to perceive things far, far away;  ādīni —and others;  yadrcchayā —without difficulty, automatically;  upagatāni —achieved;  na —not;  añjasā —directly;  nṛpa —O King Parikṣit;  hṛdayena —within the heart;  abhyanandat —accepted.
TRANSLATION
O King Parikṣit, just to show all the yogīs the mystic process, Lord Rṣabhadeva, the partial expansion of Lord Kṛṣṇa, performed wonderful activities. Actually He was the master of liberation and was fully absorbed in transcendental bliss, which increased a thousandfold. Lord Kṛṣṇa, Vāsudeva, the son of Vasudeva, is the original source of Lord Rṣabhadeva. There is no difference in Their constitution, and consequently Lord Rṣabhadeva awakened the loving symptoms of crying, laughing and shivering. He was always absorbed in transcendental love. Due to this, all mystic powers automatically approached Him, such as the ability to travel in outer space at the speed of mind, to appear and disappear, to enter the bodies of others, and to see things far, far away. Although He could do all this, He did not exercise these powers.
PURPORT
In the  Caitanya-caritāmṛta  ( Madhya  19.149) it is said:
kṛṣṇa-bhakta — niṣkāma, ataeva ‘śānta’  
 bhukti-mukti-siddhi-kāmī — sakali ‘aśānta’
The word  śānta  means completely peaceful. Unless all one's desires are fulfilled, one cannot be peaceful. Everyone is trying to fulfill his aspirations and desires, be they material or spiritual. Those in the material world are  aśānta  (without peace) because they have so many desires to fulfill. The pure devotee, however, is without desire.  Anyābhilāṣitā-śūnya : a pure devotee is completely free from all kinds of material desire.  Karmīs , on the other hand, are simply full of desires because they try to enjoy sense gratification. They are not peaceful in this life, nor the next, during the past, present or future. Similarly,  jñānīs  are always