All the Indian systems except Buddhism admit the existence of a permanent entity variously called atman, puru@sa or jîva. As to the exact nature of this soul there are indeed divergences of view. Thus while the Nyâya calls it absolutely qualityless and characterless, indeterminate unconscious entity, Sâ@mkhya describes it as being of the nature of pure consciousness, the Vedânta says that it is that fundamental point of unity implied in pure consciousness (_cit_), pure bliss (_ânanda_), and pure being (_sat_). But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. The _summum bonum_ of life is attained when all impurities are removed and the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated. The Pessimistic Attitude towards the World and the Optimistic Faith in the end. Though the belief that the world is full of sorrow has not been equally prominently emphasized in all systems, yet it may be considered as being shared by all of them. It finds its strongest utterance in Sâ@mkhya, Yoga, and Buddhism. This interminable chain of pleasurable and painful experiences was looked upon as nearing no peaceful end but embroiling and entangling us in the meshes of karma, rebirth, and sorrow. What appear as pleasures are but a mere appearance for the attempt to keep them steady is painful, there is pain when we lose the pleasures or when we are anxious to have them. When the pleasures are so much associated with pains they are but pains themselves. We are but duped when we seek pleasures, for they are sure to lead us to pain. All our experiences are essentially sorrowful and ultimately sorrow-begetting. Sorrow is the ultimate truth of this process of the 76