On the whole it is correct to say that Buddhism (except perhaps in very exceptional sects) has always taken and still takes a point of view which has little in common with European theism. The world is not thought of as the handiwork of a divine personality nor the moral law as his will. The fact that religion can exist without these ideas is of capital importance[89]. But any statements implying that Buddhism divorces morality from the doctrine of immortality may be misunderstood for it teaches that just as an old man may suffer for the follies of his youth, so faults committed in one life may be punished in another. Rewards and punishments in another world were part of the creed of Asoka and tradition represents the missionaries who converted Ceylon as using this simple argument[90]. It would not however be true to say that Buddhism makes the value of morality contingent on another world. The life of an Arhat which includes the strictest morality is commended on its own account as the best and happiest existence. European assertions about Buddhism often imply that it sets up as an ideal and goal either annihilation or some condition of dreamy bliss. Modern Buddhists who mostly neglect Nirvana as something beyond their powers, just as the ordinary Christian does not say that he hopes to become a saint, lose much of the Master's teaching but do it less injustice than such misrepresentations. The Buddha did not describe Nirvana as something to be won after death, but as a state of happiness attainable in this life by strenuous endeavour—a state of perfect peace but compatible with energy, as his own example showed. 25. _Interest of Indian Thought for Europe_ We are now in a better position to answer the question asked at the beginning of this introduction, Is Indian thought of value or at least of interest for Europe?