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as it does from the utter indifference to matters worldly, Purusasya nirlepa kaivalyam.
The Pratyabhignånis interprete it as the realisation of the perfection of the soul, Purnåtmå labhah.
The Sarvagnas find it in the eternal continuum of the feeling of the highest felicity-nitya niratishaya sukha bodhah.
The Måyåvå dins say it to be manifest on the removal of the error of one's having a separate existence as a particle of the Supreme Being---Brahmänsika jivasya mithyåjnâna nivritti.
Such are the conceptions of the Highest Good which the different schools of thought ultimately aim at. A comparative study of the nature of these conceptions will make it clear that the Jain conception of the same gives us but a clear idea as to what a mumukshin soul really strives and struggle for. It is a kind of swaraj, self-rule, a state of autonomy, pure and simple, which every jäva instinctively aspires after to realize by tearing assunder the veil or the covering in and through the process of which the Ideal is Realised. In the
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