In disproving the possibility of external objects, Vasubandhu's "Vimśatikā" also attacks Indian theories of atomism and property particulars as incoherent on mereological grounds. Vasubandhu also explains why it is soteriologically important to get rid of the idea of really existing external objects. According to Siderits, this is because:When we wrongly imagine there to be external objects we are led to think in terms of the duality of 'grasped and grasper', of what is 'out there' and what is ' in here' - in short, of external world and self. Coming to see that there is no external world is a means, Vasubandhu thinks, of overcoming a very subtle way of believing in an 'I'... once we see why physical objects can't exist we will lose all temptation to think there is a true ' me' within. There are really just impressions, but we superimpose on these the false constructions of object and subject. Seeing this will free us from the false conception of an 'I'.Siderits notes how Kant had a similar notion, that is, without the idea of an objective mind independent world, one cannot arrive the concept of a subjective "I". But Kant drew the opposite conclusion to Vasubandhu, since he held that we must believe in an enduring subject, and thus, also believe in external objects.