 According to Śāntarakṣita, true singularity would be an absurd quality to claim for something which is permanent and has the ability to contribute to the periodic production of successive effects. If that were the case, there must be a part of the causal entity in moment #1 which contributes to the production of a seed, for example, a part in moment #2 which contributes to the production of the sprout, and a part in moment #3 which contributes to the production of a flower. Since the Fundamental Nature is described as the sole cause of the periodic arising of all effects, it must have all these parts, and more. It must have parts related with every entity for which it is a cause. The Fundamental Nature must include parts that cause entities to exist in one moment and parts that cause them to cease to exist or transform into something else in another. That which causes a seed to exist in moment #1 must have at least some quality or qualities that distinguish it from that which causes a sprout to exist in moment #2. At a bare minimum, his opponent must be forced to admit parts to such a Fundamental Nature. Something with manifold parts cannot, by definition, be truly singular. Śāntarakṣita thus considers that the application of this sort of reasoning undermines the existence of such a truly singular Fundamental Nature, as described in the Sāṃkhya system since it is illogical for there to be a permanent, truly singular, unobstructed cause of the successive effects of the manifold world. Arguments regarding the irrationality of asserting its permanence and those regarding its contradictions with our experience of causality in the world, are supplied in his own MAV on the above verse to strengthen his rejection of the notion of such a Fundamental Nature.