Srimad Bhagavatam — Ashtama Skandha, 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
Maaaring ganap ang kaalaman ng isa sa dharma ngunit hindi pa rin mahabagin sa lahat ng nilalang. Maaaring may pagtalikod ang isa, ngunit hindi iyon ang sanhi ng paglaya. Maaaring makapangyarihan ang isa, ngunit di mapigil ang lakas ng walang hanggang panahon. Maaaring iniwan ng iba ang pagkakapit sa mga guṇa, ngunit di pa rin maihahambing sa Kataas-taasang Persona ng Diyos. Kaya walang ganap na malaya sa impluwensiya ng mga katangian ng kalikasan.
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.”