 A different kind of skepticism is broader in scope, not restricted to inference or other candidate sources. It appears both in Buddhism and Advaita Vedānta, but let us rehearse only the Buddhist version. By discerning absurdities that arise in viewing anything as having an independent existence, one realizes, as Nāgārjuna says, that everything is niḥsvabhāva, “without a reality of its own.” Applying this to oneself, one comes to see the truth of the Buddha’s teaching of anātman, “no-self,” which is viewed as a decisive step toward the summum bonum of enlightenment and perfection (prajñā-pāramitā). In particular, Nāgārjuna identifies a problem of a justification regress in the pramāṇa program (Vigraha-vyavārtinī, v. 33), which assumes that process and result can be separated, along with various conundra or paradoxes concerning relations (such as the so-called Bradley problem). The Nyāya-sūtra argues that the Nāgārjunian type of skepticism is self-defeating (4.2.26–36), but many of the problems identified by the Buddhist (and his intellectual inheritors such as Śrīharṣa) occupy the reflections of philosophers for centuries, Buddhist as well as Nyāya and Mīmāṃsā among Vedic schools in particular. 