Foolish persons are engaged in committing all sorts of sins due to the misconception of identifying the material body with the self. But one should be intelligent enough to understand to whom the body belongs. A foolish person indulges in killing animals to maintain the body, but he does not consider whether the body belongs to him or to his father or mother or maternal grandfather. Sometimes a father gives his daughter in charity to a person with a view of getting back the daughter’s child as a son. The body may also belong to a stronger man who forces it to work for him. Sometimes a slave’s body is sold to a master, and from that day on the body belongs to the master. And at the end of life the body belongs to the fire, because the body is given to the fire and burned to ashes. Or the body is thrown into the street to be eaten by the dogs and vultures.
Before committing all kinds of sins to maintain the body, one should understand to whom the body belongs. Ultimately it is concluded that the body is a product of material nature, and at the end it merges into material nature; therefore, the conclusion should be that the body belongs to material nature. One should not wrongly think that the body belongs to him. To maintain a false possession, why should one indulge in killing? Why should one kill innocent animals to maintain the body?
When a man is infatuated with the false prestige of opulence, he does not care for any moral instruction but indulges in wine, women and animal-killing. In such circumstances, a poverty-stricken man is often better situated because a poor man thinks of himself in relation to other bodies. A poor man often does not wish to inflict injuries upon other bodies because he can understand more readily that when he himself is injured he feels pain. Therefore, the great sage Nārada considered that because the demigods Nalakūvara and Maṇigrīva were so infatuated by false prestige, they should be put into a condition of life devoid of opulence.
A person who has a pinprick in his body does not wish others to be pricked by pins; a considerate man in the life of poverty does not wish others to be also put into that condition. Generally it is seen that one who has risen from a poverty-stricken life and becomes wealthy creates some charitable institution at the end of his life so that other poverty-stricken men might be benefited. In short, a compassionate poor man may consider others’ pains and pleasures with empathy. A poor man is seldom puffed up with false pride, and he may be freed from all kinds of infatuation. He may remain satisfied by whatever he gets for his maintenance by the grace of the Lord.
To remain in the poverty-stricken condition is a kind of austerity. According to Vedic culture, therefore, the brāhmaṇas, as a matter of routine, keep themselves in a poverty-stricken condition to save themselves from the false prestige of material opulence. False prestige due to advancement of material prosperity is a great impediment for spiritual emancipation. A poverty-stricken man cannot become unnaturally fat by eating more and more. And on account of not being able to eat more than he requires, his senses are not very turbulent. When the senses are not very turbulent, he cannot become violent.