kvacit kvacit ksina-dhanas tu tasmin
yacan parad apratilabdha-kamah
parakya-drstir labhate ’vamanam
kvacit kvacit—sometimes; ksina-dhanah—becoming bereft of all riches; tu—but; tasmin—in that forest; sayya—of bedding for lying down; asana—of a sitting place; sthana—of a residential house; vihara—of enjoyment with a family; hinah—being bereft; yacan—begging; parat—from others (friends and relatives); apratilabdha-kamah—not getting his desires fulfilled; parakya-drstih—becomes greedy for the wealth of others; labhate—he obtains; avamanam—dishonor.
On the forest path of material existence, sometimes a person is without wealth and due to this does not have a proper home, bed or sitting place, nor proper family enjoyment. He therefore goes to beg money from others, but when his desires are not fulfilled by begging, he wants to borrow or steal the property of others. Thus he is insulted in society.
The principles of beg, borrow or steal are very appropriate in this material world. When one is in want, he begs, borrows or steals. If begging is unsuccessful, he borrows. If he cannot pay, he steals, and when he is caught, he is insulted. This is the law of material existence. No one can live here very honestly; therefore by trickery, cheating, begging, borrowing or stealing, one tries to satisfy his senses. Thus no one in this material world is living peacefully.
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