"anybody engaged in a religious activity who was forced to fight and kill somebody" in self-defense would not lose any merit. N.L. Jain, quoting Acarya Mahaprajna, states Anekantavada doctrine is not a principle that can be applied to all situations or fields. In his view, the doctrine has its limits and Anekantavada doctrine does not mean intellectual tolerance or acceptance of religious violence, terrorism, taking of hostages, proxy wars such as in Kashmir, and that "to initiate a conflict is as sinful as to tolerate or not oppose it". The reinterpretation of Anekantavada as a doctrine of religious tolerance is novel, popular but not unusual for contemporary Jains. It is a pattern of reinterpretation and reinvention to rebrand and reposition that is found in many religions, states Scholz. Comparison with non-Jain doctrines According to Bhagchandra Jain, one of the difference between the Buddhist and Jain views is that "Jainism accepts all statements to possess some relative (anekāntika) truth" while for Buddhism this is not the case. In Jainism, states Jayatilleke, "no proposition could in theory be asserted to be categorically true or false, irrespective of the standpoint from which it was made, in Buddhism such categorical assertions were considered possible in the case of some propositions." Unlike Jainism, there are propositions that are categorically true in Buddhism, and there are others that are anekamsika (uncertain, indefinite). Examples of categorically true and certain doctrines are the Four Noble Truths, while examples of the latter in Buddhism are the avyakata-theses. Further, unlike Jainism, Buddhism does not have a Nayavāda doctrine. According to Karl Potter and other scholars, Hinduism developed various theory of relations such as satkaryavada, asatkaryavada, avirodhavada and others. The anekantavada overlaps with two major theories found in Hindu and Buddhist thought, according to James Lochtefeld. The Anekantavada doctrine is satkaryavada in explaining causes, and the asatkaryavada in explaining qualities or attributes in the effects. The different schools of Hindu philosophy further elaborated and refined the theory of pramanas and the theory of relations to establish correct means to structure propositions in their view. Criticism Indologists such as professor John E. Cort state that anekāntavāda is a doctrine that was historically used by Jain scholars not to accept other viewpoints, but to insist on the Jain viewpoint. Jain monks used anekāntavāda and syādvāda as debating weapons to silence their critics and defend the Jain doctrine. According to Paul Dundas, in Jain