  Vaiśeṣika defines the human self as the substratum of such psychological qualities as believing, etc., as well as of happiness and other emotions, which God does not have. There is an implicit appeal, here too, to the “potter” model of causation: just as, in the sentence “The potter makes the pot”, the property “….making the pot” resides in the potter, so too in “I believe that p”, the property “….believes that p” resides in me. Given that the self is defined as that substance, whichever it is, in which a person’s psychological qualities reside, the question is whether we can identify this substance as a physical one, for example, the person’s body or their senses, or whether we must postulate some new type of substance. Vaiśeṣika’s argument for the existence of the self as a new substance is by elimination of two rival candidates.