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XXIV] Brahman, Paramātman, Bhagavat, Parameśvara II
true nature, and then its relation to absolute truth and absolute good is self-evident: the normal realization of this relationship is what is called dharma or worship of God, or what Sridhara calls the tender worshipfulness towards God. The primary qualifications needed for a person to make a start towards a true realization of the nature of dharma in himself are, that he should have no jealousy towards others, and that he should have a natural feeling of friendliness towards all beings. The implications of this concept of dharma in the Bhāgavata, which breaks new ground in the history of the development of the notion of dharma in Indian Philosophy, are many, and an attempt will be made in the subsequent sections to elucidate them. That this dissociation from all extraneous elements ultimately means motiveless and natural flow of devotion to God by which the spirit attains supreme contentment, and that it is supreme dharma, is very definitely stated in I. 2. 6: If anything which does not produce devotion to God can be called dharma, such a dharma is mere fruitless labour1. For the fruits of dharma as defined by the Vedic injunctions may lead only to pleasurable consequences which are transitory. The real dharma is that which through devotion to God leads ultimately to self-knowledge, and as such dharma cannot be identified with mere gain or fulfilment of desires. Thus dharma as supreme devotion to God is superior to the Vedic definition of dharma, which can produce only sensegratification of various kinds.
Brahman, Paramātman, Bhagavat and Parameśvara.
The opening verse of the Bhāgavata is an adoration of the ultimate (param) truth (satya). The word para however is explained by Śrīdhara as meaning God (parameśvara). The essential (svarūpa) definitive nature of God is said to be truth (satya). Truth is used here in the sense of reality; and it is held that by virtue of this supreme reality even the false creation appears as real, and that on account of this abiding reality the entire world of appearance attains its character of reality. Just as illusory appearances (e.g. silver) appear as real through partaking of the real character of the real object (e.g. the conch-shell) or the substratum of the illusion, so in this world-appearance all appears as real on account of the underlying reality of God. The fact that the world is produced from
1 Ibid. 1. 2. 7.
