– would the apparent paradox: Jayarāśi seems to acknowledge neither. This led Bhattacharya (2017: 353–354) to dispute, on philologically implausible grounds, that Jayarāśi refers to Bṛhaspati and the Bṛhaspati-sūtra as his own tradition. According to Debiprasad Chattopadhyaya, "Jayarāśi, who claims to be intellectually superior to Bṛhaspati, could ... hardly be a follower of Bṛhaspati himself, i.e., could hardly be the leader of any imaginary offshoot of the Cārvāka or Bārhaspatya system". In support of his view that Tattvopaplavasimha is not a Cārvāka/Lokāyata text, Chattopadhyaya says "it is moreover necessary to remember that Jayarāśi claims as his final achievement the annihilation of the vanity of the Pāṣaṇḍin [pākhaṇḍin]-s (Tattvopaplavasiṃha Baroda edition p.125). Now whatever might have been the exact meaning of the word pāṣaṇḍin, it could by no stretch of imagination have excluded the Lokāyatikas and Cārvākas." Salunkhe also holds that Jayarasi Bhatta did not belong to the Cārvāka school of philosophy as he denies even Pratyakşa pramana and four Mahābhūtas that Cārvāka had accepted. He notes Jayarsi as an agnostic and anti-philosophic person rather than a materialistic Lokāyatika. Ramkrishna Bhattacharya adduces an argument from within the text itself to refute the claim that Tattvopaplava-siṃha is a Cārvāka text. He says, "there is indeed a Cārvāka at the very beginning of the Tattvopaplava-siṃha. But he is not Jayarāśi, but another person who is presented as a Cārvāka out to challenge Jayarāśi’s doctrine of upsetting tattva as such. This objector has to be a Cārvāka, for who but a Cārvāka would refer to the basic premises of materialism and stand upon them? The presence of this objector and the way Jayarāśi gets into controversy with him clearly indicate that Jayarāśi himself was not a Cārvāka or did not even belong to ‘a section of the Cārvāka’ (cārvākaikadeśya)". However, the earliest external recipients of Jayarāśi’s ideas, the Jaina thinkers Vidyānanda and Anantavīrya, importantly ascribe to Jayarāśi or to his immediate materialist tradition a saying that ‘Bṛhaspati’s aphorisms are primarily meant to refute the opponents with respect to all [issues].’ This serves as an external evidence that Jayarāśi did acknowledge the authority of Bṛhaspati and his aphorisms but interpreted them in the spirit of his own methodological scepticism. That there must have been some strain among the materialists prior to Jayarāśi which both admitted that the world is composed of the four elements and at the same time apparently doubted that there is any