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
کسی کے پاس دھرم کا پورا علم ہو سکتا ہے، پھر بھی وہ سب جانداروں کے لیے مہربان نہیں ہوتا۔ کسی میں ترکِ دنیا ہو سکتا ہے، مگر وہی مکتی کا سبب نہیں بنتا۔ کسی میں بڑا زور ہو، پھر بھی وہ زمانے کے بہاؤ کو روک نہیں سکتا۔ کوئی مادّی گُنوں کی وابستگی چھوڑ بھی دے تو بھی وہ پرم پرش، یعنی بھگوان، کے برابر نہیں۔ اس لیے کوئی بھی فطرت کے گُنوں کے اثر سے پوری طرح آزاد نہیں۔
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.”