now responds that God's desires are not simultaneous, "because God, in order to produce his desires, takes into account other causes." The Buddhist responds that if this is the case, then God is not the single cause of everything, and furthermore, he then depends on causes that are also dependent on other causes (and so on). Another theist line of argument is taken up, which says that the desires of God are simultaneous, but the things in the world arise in succession because God desires them to arise like this. But since God is a unitary singular cause, the Buddhist argues that this singularity is not compatible with the fact that these different desires are able to act in succession (instead, they must either all happen at once or God is not unitary). Then the question of why God creates the world is taken up. The theist states that it is for God's own joy. The Buddhist responds that in this case, God is not lord over his own joy since he cannot create it without an external mean, and "if he is not Sovereign with respect to his own joy, how can he be Sovereign with respect to the world?" Furthermore, the Buddhist also adds: Besides, do you say that God finds joy in seeing the creatures which he has created in the prey of all the distress of existence, including the tortures of the hells? Homage to this kind of God! The profane stanza expresses it well: "One calls him Rudra because he burns, because he is sharp, fierce, redoubtable, an eater of flesh, blood and marrow. Furthermore, the Buddhist states that the followers of God as a single cause deny observable cause and effect. If they modify their position to accept observable causes and effects as auxiliaries to their God, "this is nothing more than a pious affirmation, because we do not see the activity of a (Divine) Cause next to the activity of the causes called secondary." The Buddhist also argues that since God did not have a beginning, the creation of the world by God would also not have a beginning (contrary to the claims of the theists). Vasubandhu states: "the Theist might say that the work of God is the [first] creation [of the world] (ādisarga): but it would follow that creation, dependent only on God, would never have a beginning, like God himself.