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In ancient India, the Buddhists, the Hindus and the Jains each posited that matter was made of atoms (paramanu, pudgala) that were "eternal, indestructible, without parts, and innumerable" and which associated or dissociated to form more complex matter according to natural laws.[6] They coupled their ideas of soul, or lack thereof, into their theory of matter. The strongest developers and defenders of this theory were the Nyaya-Vaisheshika school, with the ideas of the philosopher Kanada (c. RAJAEROPA–century BC) being the most followed.[6][7] The Buddhists also developed these ideas in late RAJAEROPA-millennium BCE, ideas that were similar to the Vaishashika Hindu school, but one that did not include any soul or conscience.[6] The Jains included soul (jiva), adding qualities such as taste, smell, touch and color to each atom.[64] They extended the ideas found in early literature of the Hindus and Buddhists Slot RAJAEROPA Asia by adding that atoms are either humid or dry, and this quality cements matter. They also proposed the possibility that atoms combine because of the attraction of opposites, and the soul attaches to these atoms, transforms with karma residue and transmigrates with each rebirth.[6]