 Of significance is that Vidyānanda puts Jayarāśi on par with the Buddhist doctrine of Emptiness (śūnya-vāda), as represented by Nāgārjuna, and with Vedāntic idealists (brahma-vāda), as three kinds of self-refuting theories (TŚVA 80.22–81.14; 195.14–16). This might theoretically be taken as evidence that all three represented scepticism. However, since there is no hint that Vedāntic idealists were sceptics at all at that  time,[5]  and we have strong evidence that Jayarāśi was not a sceptic, what Mills (2018) takes to be the three pillars of skepticism in classical India, namely Nāgārjuna, Jayarāśi and Śriharṣa, represented here by a forerunner, cannot be classified as sceptics, despite their commonalities, as noticed by Vidyānanda.