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which everyone so ardently desires. The conception of happiness which Jainism puts before its followers is very different from the common ideal : it is undying, unabaring.soul-enrapturing happineis which the gods enjoy. It has nothing of the temporary qualifications of lust that seeks the sexual pleasures depending on the contact with other things and bodies. The happiness which Jainism explains is exhilerating rhythm of ecstasy, delight or bliss
*This ecstatic delight, which is neither evanescent nor the source of sorrow and pain followingin the wake of sexual lust; is really the nature of the soul,though through ignorance it is unaware of the fact. The most commonsense proof of this is that the pleasure which one experiences on the successful performance of some task comes from within and is independent of the senses. Analysis reveals the fact that the essence of this kind of happiness lies in the very notion of true freedom, so that whenever the soul is freed from some ir ksome duty obligation or restraint-and all kinds of activities except the unrestrained "pulsation" of freedom are only the different forms of bondage-its natural delight at once manifests itself. The
