Those who do not believe in Reincarnation try to explain the world of inequalities and diversities either by the one-birth theory or by the theory of hereditary transmission. Neither of these theories, however, is sufficient to explain the inequalities that we meet with in our everyday life. Those who believe in the one-birth theory, that we have come here for the first and last time, do not understand that the acquirement of wisdom and experience is the purpose of human life; nor can they explain why children who die young should come into existence and pass away without getting the opportunity to learn anything or what purpose is served by their coming thus for a few days, remaining in utter ignorance and then passing away without gaining anything whatever. The Christian dogma, based on the one-birth theory, tells us that the child which dies soon after its birth is sure to be saved and will enjoy eternal life and everlasting happiness in heaven. The Christians who really believe in this dogma ought to pray to their heavenly Father for the death of their children immediately after their birth and ought to thank the merciful Father when the grave closes over their little forms. Thus the one-birth theory of Christian theology does not remove any difficulty. Two great religions, Judaism with its two offspring--Christianity and Mahomedanism--and Zoroastrianism, still uphold the one-birth theory. The followers of these, shutting their eyes to the absurdity and unreasonableness of such a theory, believe that human souls are created out of nothing at the time of the birth of their bodies and that they continue to exist throughout eternity either to suffer or to enjoy because of the deeds performed during the short period of their earthly existence. Here the question arises why should a man be held responsible throughout eternity for the works which he was forced or predestined to perform by the will of the Lord of the universe? The theory of predestination and grace, instead of explaining the difficulty, makes God partial and unjust. If the omnipotent personal God created human souls out of nothing, could He not make all souls equally good and happy? Why does He make one to enjoy all the blessings of life and another to suffer all miseries throughout eternity? Why is one born with good tendencies and another with evil ones? Why is one man virtuous throughout his life and another bestial? Why is one born intelligent and another idiotic? If God out of His own will made all these inequalities, or, in other words, if God created one man to suffer and another to enjoy, then how partial and unjust must He be! He must be worse than a tyrant. How can we worship Him, how call Him just and merciful?