of the orthodox Lokāyata’ with a ‘critical method’ (p. xii). The tradition of ascribing the view to Saṁghavī and Pārīkh that the Tattvôpaplava-siṁha is ‘a genuine Cārvāka work’ relies rather on the misreading of what both the authors say: they are well aware that Jayarāśi develops an original and independent school within what he himself considered a materialist tradition. This view, adopted also by Ruben (1958), is somewhat modified by Franco (1987: 4–8), who speaks of a ‘radical change from a rather primitive materialism to a highly sophisticated form of scepticism’, and also recently by Ethan Mills (2018), who claims that Jayarāśi developed ‘materialist strains’ and represented ‘skepticism about philosophy’, or ‘skepticism about epistemology’ (Mills (2015), (2018)). Thus, a group of other researchers (e.g., Koller (1977), Matilal (1985: 482), Matilal (1986: 27), Solomon (2010: xvi), Jha (2013: vii), Gokhale (2015: 156–157), Mills (2018)) classify Jayarāśi as a sceptic, either loosely affiliated to the Cārvāka / Lokāyata tradition or not at all, even as an anti-religious sceptic (Matilal (1985: 482)), a radical sceptic (Franco (1987: 3–8)), ‘the full-fledged form of Indian Skepticism’ (Solomon (2010: xvi)), an extreme sceptic who represents ‘a kind of anarchism in the realm of values’ (Gokhale (2015: 180, 155)), sometimes also as an agnostic (Ruben (1958); Matilal (1985: 483, n. 10)), or a combination of both, being an author of ‘a work in defence of scepticism, or at best, agnosticism’ (Debiprasad Chattopadhyaya’s “Editor’s Note” to Chattopadhyaya–Gangopadhyaya (1990: xiv)). A rather unusual stance on Jayarāśi’s affiliation is represented by K.K. Dixit (1962: 103) / (1990: 529), who claims that he was both a materialist and… ‘a worshipper of illogic’. Still another line of researchers disagree that Jayarāśi belonged to the materialist tradition at all, typical proponents of this opinion being Debiprasad Chattopadhyaya (1959), (1989) and Karel Werner (1995). Chattopadhyaya (1989) argues that since Jayarāśi criticises all philosophical views and schools, he cannot be reckoned as an adherent of the Cārvāka / Lokāyata tradition, because one can either be a materialist or sceptic; and clearly Jayarāśi’s philosophical views do not fit into the typical materialist framework. Karel Werner (1995) seems to support such an approach, although with some reservations, but without any solid rational argument, except for an subjective impression. Recently, also Ramkrishna Bhattacharya (2009: 51, 76 n. 43) follows this line of interpretations and argues that ‘Jayarāśi was not a Cārvāka/Lokāyata’, suggesting that he was not a sceptic