 Not only does the self depend for its existence on the constituents, but the constituents only acquire their existence as distinct parts of the stream of mental and physical events by being associated with a single self, which, regarded as a constitutive property, produces the basis for postulating the individual in which the various properties of the self inhere. It is precisely this reason that keeps the Mādhyamika from regarding the constituents as ultimate existents (dravya) and the self as merely imputed (prajñapti). For the Mādhyamika not only is there no substantial self, there is also no substantial basis on which a non-substantial self could be built.