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NIRVANA
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which if not honourable and good must necessarily be of the opposite type, which is not to be recommended. Thirdly, we keep in a fit state of health by action, and are thrown out of balance with internal well-being by laziness. Lastly, an idle
loafer ’ is despised all round' as he earns nothing, and tries to fasten himself to some one else who does. But the Gods with whom we like to find fault have no sensory-motor organism left to think of, and stand in no need of earning a' living. They will not be what they are if they did that!
There is another point in regard to which God-life might be objectionable. For it does not furnish opportunities for gossip and the teaparty chit-chats! But does any one really want an answer to this? Who needs such a diversion? He who is eternally happy, or he who is feeling bored and worried, and who is out of tune with himself? The fact that it is looked upon as a change in itself is a strong condemnation of our ideals of worldly life. Would we be seeking
change 'if it did not bring relaxation from work, and, therefore, also pleasure?
It only remains to consider the case of sciences and arts. A God surely could save man much trouble if He instructed us in these departments. But would that suffice to save him from the charge of eternal idleness? The instructions
