Shloka 21
Lakṣmī’s Emergence, Dhanvantari, and the Advent of Mohinī-mūrti
धर्म: क्वचित् तत्र न भूतसौहृदं त्याग: क्वचित् तत्र न मुक्तिकारणम् । वीर्यं न पुंसोऽस्त्यजवेगनिष्कृतं न हि द्वितीयो गुणसङ्गवर्जित: ॥ २१ ॥
dharmaḥ kvacit tatra na bhūta-sauhṛdaṁ tyāgaḥ kvacit tatra na mukti-kāraṇam vīryaṁ na puṁso ’sty aja-vega-niṣkṛtaṁ na hi dvitīyo guṇa-saṅga-varjitaḥ
One may know dharma in full, yet lack kindness toward all beings. In another there may be renunciation, yet it is not the cause of liberation. One may possess great prowess, yet cannot check the rush of time. Another may have abandoned attachment to the guṇas, yet cannot be compared to the Supreme Personality of Godhead. Thus no one is wholly free from nature’s modes.
The statement dharmaḥ kvacit tatra na bhūta-sauhṛdam is very important in this verse. We actually see that there are many Hindus, Muslims, Christians, Buddhists and religionists of other cults who adhere to their religious principles very nicely but are not equal to all living entities. Indeed, although they profess to be very religious, they kill poor animals. Such religion has no meaning. Śrīmad-Bhāgavatam (1.2.8) says:
FAQs
This verse warns that “dharma” is incomplete if it lacks bhūta-sauhṛda—friendliness and compassion toward all living beings—showing that real dharma must be humane and God-centered, not merely ritual or social duty.
He points out that external or prideful renunciation may still be bound to the guṇas and thus may not become a genuine cause of moksha; liberation requires purification beyond material association.
Evaluate spirituality by outcomes: increased compassion, reduced sense-compulsion, and less attachment to ego and material qualities—rather than by labels like “religious,” “renounced,” or “strong.”