hands, this method of analysis became "a fearsome weapon of philosophical polemic with which the doctrines of Hinduism and Buddhism could be pared down to their ideological bases of simple permanence and impermanence, respectively, and thus could be shown to be one-pointed and inadequate as the overall interpretations of reality they purported to be". The Jain scholars, however, considered their own theory of Anekantavada self-evident, immune from criticism, needing neither limitations nor conditions. The doctrines of anekāntavāda and syādavāda are often criticised to denying any certainty, or accepting incoherent contradictory doctrines. Another argument against it, posited by medieval era Buddhists and Hindus applied the principle on itself, that is if nothing is definitely true or false, is anekāntavāda true or false? According to Karl Potter, the Anekantavada doctrine accepts the norm in Indian philosophies that all knowledge is contextual, that object and subject are interdependent. However, as a theory of relations, it does not solve the deficiencies in other progress philosophies, just "compounds the felony by merely duplicating the already troublesome notion of a dependence relation". Hindu philosophies Nyaya The Nyaya school criticized the Jain doctrine of anekantavada, states Karl Potter, as "wanting to say one thing at one time, the other at another", thereby ignoring the principle of non-contradiction. The Naiyayikas states that it makes no sense to simultaneously say, "jiva and ajiva are not related" and "jiva and ajiva are related". Jains state that jiva attaches itself to karmic particles (ajiva) which means there is a relation between ajiva and jiva. The Jain theory of ascetic salvation teaches cleansing of karmic particles and destroying the bound ajiva to the jiva, yet, Jain scholars also deny that ajiva and jiva are related or at least interdependent, according to the Nyaya scholars. The Jain theory of anekantavada makes its theory of karma, asceticism and salvation incoherent, according to Nyaya texts. Vaisheshika The Vaisheshika and Shaivism school scholar Vyomashiva criticized the Anekantavada doctrine because, according to him, it makes all moral life and spiritual pursuits for moksha meaningless. Any spiritually liberated person must be considered under Anekantavada doctrine to be [a] both liberated and not liberated from one point of view, and [b] simply not liberated from another point of view, since all assertions are to be qualified and conditional under it. In other words, states Vyomashiva, this doctrine leads to a paradox and circularity. Vedanta Anekāntavāda was analyzed and critiqued