another aspect of that reality, it is an instance of the above parable and a defective view. Mallisena goes further in his second reference to the above parable and states that all reality has infinite aspects and attributes, all assertions can only be relatively true. This does not mean scepticism or doubt is the right path to knowledge, according to Mallisena and other Jain scholars, but that any philosophical assertion is only conditionally, partially true. Any and all viewpoints, states Mallisena, that do not admit an exception are false views. While the same parable is found in Buddhist and Hindu texts to emphasize the need to be watchful for partial viewpoints of a complex reality, the Jain text apply it to isolated topic and all subjects. For example, the syadvada principle states that all the following seven predicates must be accepted as true for a cooking pot, according to Matilal: from a certain point of view, or in a certain sense, the pot exists from a certain point of view, the pot does not exist from a certain point of view, the pot exists and does not exist from a certain point of view, the pot is inexpressible from a certain point of view, the pot both exists and is inexpressible from a certain point of view, the pot both does not exist and is inexpressible from a certain point of view, the pot exists, does not exist, and is also inexpressible Medieval developments Ācārya Haribhadra (8th century CE) was one of the leading proponents of anekāntavāda. He wrote a doxography, a compendium of a variety of intellectual views. This attempted to contextualise Jain thoughts within the broad framework, rather than espouse narrow partisan views. It interacted with the many possible intellectual orientations available to Indian thinkers around the 8th century. Ācārya Amrtacandra starts his famous 10th century CE work Purusathasiddhiupaya with strong praise for anekāntavāda: "I bow down to the principle of anekānta, the source and foundation of the highest scriptures, the dispeller of wrong one-sided notions, that which takes into account all aspects of truth, reconciling diverse and even contradictory traits of all objects or entity." Ācārya Vidyānandi (11th century CE) provides the analogy of the ocean to explain the nature of truth in Tattvarthaslokavārtikka, 116: , a 17th-century Jain monk, went beyond anekāntavāda by advocating madhāyastha, meaning "standing in the middle" or "equidistance". This position allowed him