Those who torture the body and thereby torture the divine presence within are declared to be of demonic resolve. This verse powerfully affirms the sacredness of embodiment. Shankara teaches that the Self dwelling within the body is not separate from the universal Brahman. Ramanuja sees the divine antaryamin present in every body, making self-torture an assault on God's dwelling place. Madhva teaches that the body is a divine gift meant for devotion and service — harming it is sinful. Abhinavagupta emphasizes that the body is a temple of Shiva-consciousness, and torturing it assaults the very vehicle of recognition. Vallabha strongly affirms the body as Krishna's abode, to be cared for with devotion in pushti-marga. The bhakti tradition holds that the body given by God must be honored as His creation. Tilak argues practically that the body is the instrument of action — damaging it destroys one's capacity for service. Vivekananda declares that the body is a temple that must be respected, with strength of body and mind being necessary for both realization and service. This verse stands as a powerful corrective against any spiritual tradition that denigrates or punishes the body.