Jain Journal 1990 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 14

APRIL, 1990
touch any beautiful object, nor taste any sweet thing, nor smell any scent, nor heard any melodious song. There is absence of any act of sensual pleasure. It is, therefore, quite clear that happiness felt at the time of performing an act of selfless nature is not and cannot be sensual pleasure, but it is some thing other than the sensual pleasure. What is it and how is it felt? These are the questions to be properly understood and answered.
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As this happiness involuntarily felt at the moment of a charitable deed does not depend upon any enjoyment of senses, it must be taken to be super-sensual and independent. It cannot be an attribute of matter and consequently it must be taken to be an attribute of the soul. Whenever any charitable act is performed with unselfish motive, there is sacrifice of some attachment. Attachment towards worldly belongings does not give us any occasion to be attentive to the inner self and so we cannot feel that true happiness although it is always present in our soul. We feel it at the time of a charitable deed to the extent we give up attachment. If a thoughtful person gives up attachment altogether even for a moment, he will feel himself full of true happiness. Thus true happiness is the natural attribute of the soul and can be enjoyed independently without the help of senses.
True happiness is indestructible, as the soul is indestructible, while sensual pleasure is destructible. Sensual pleasure cannot last for ever. Death comes and separates us from this body and all the external objects of the senses.
True happiness purifies the soul from Karmic dirt, while sensual pleasure is the cause of bringing impurity to the soul. It is a rule that attachment is the cause of Karmic bondage and non-attachment is the cause of freedom from Karmic bondage. Without deep attachment, no sensual pleasure can be enjoyed; therefore, it causes Karmic bondage. On the contrary, there is non-attachment at the time of enjoying true happiness; it is, therefore, the cause of soul-purification.
True happiness is accompanied by peace, while sensual pleasure is always associated with passions or non-peaceful attitude. Thus, true happiness is the real happiness. Sensual pleasure is not real but is a fictitious idea of happiness. Sensual pleasure becomes the cause of grief and sorrow. If agreeable objects are lost for ever, we become disappointed and feel ourselves plunged in a deep ocean of sorrow and pain. There is no question of feeling any pain or sorrow in the case of true happiness. There can not be separation of soul from the soul at any moment.