 The validity of the doctrine, however, has often been doubted on empirical grounds. For, it is a common sight that saintly people suffer in their life, while habitual wrongdoers enjoy happiness. To account for such anomalies, a theory of rebirth is tagged to the karma-doctrine. The logic is somewhat like this: since nothing comes from nothing, one must have done something good in the past, in this life or some other life, if one is happy; and, on the other hand, if one suffers then one must have done something wicked, if not in this life then in some other previous life. Although, with the exception of a few parapsychologists, nobody claims to have any scientific evidence for rebirth, yet this is a rational justification of the belief in rebirth on the assumption that the universe is law-governed. The overarching law that the philosophers in India believed in was called ṛta—the principle of cosmic order or harmony that ‘makes science possible, the world beautiful and the humans moral’. Ṛta is the principle underlying the ‘finely-tuned universe’, the transgression of which leads to sin. It represents the totality of physical and moral laws, which even the gods are bound to obey. The law of karma follows from ṛta as the causal basis of the phenomenal world. God is constrained so to act as to keep in view the accumulated karma of individuals, yet to bear fruit.