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of lustre, downward going of the air, vacuum of the sky and knowledge of the soul-all are natural, but in their combination and separation, karma alone is the cause. In other words, if we do not believe in soul and say that the conscious body is born of only Mahābhūtas, it is practically impossible because pañcamahābhūtas are inert (jada). If the combination of these mahabhūtas gives cetanată, then we shall have to take for granted the existence of the age of childhood etc. Creation of cetanatā by means of Pañcamahābhūta is no possibility, because pañcamahābhíıtas are inert and atmā is cetanā. Creation of cetanatā through inert-thing is an impossibility..
But ātmā is anādi (beginingless) and consciousness (cetanā), hence cannot be built by anything else. If by the word 'Para' we mean ātmā and that is the cause of birth, then paranirmāņa is all right i. e. ātmā again comes in this world to enjoy the fruits of karma.
Paranirmāņa can also mean ātmā's or body's création by others. If it is proved that ātmā is brought up by others, then rebirth cannot be attained. Thus Anādi cetanā. cannot be created, otherwise ātmā will be non-eternal. If Išvara is to be the reason for man's birth that is in accordance with man's · karma, otherwise there will not be any principle in the world and Isvara will be blamed. We find in the world that someone is born in high family and some one in a low family. If we do not give karma its due place and by that it is owing to God's will there in will come the fault of prejudice. Thus with the aid of karma, Iśvara creates different creatures. Evidently karma and karma-fruit being the cause, punarjanma is self-proved.1 .
According to Astāngasangraha, the duration of age depends on Daiva and puruşakāra. If daiva and puruşakāra are strong, age (longevity) also will be strong, if daiva and puruşakāra are weak, age (longevity) also will be weak; if one is strong and the other is weak, age (longevity) will be of medium size. 1. Carakasamahita XI.'13, XI, 24, X1. 30
