 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’ (sic!).