 There is also some external evidence corroborating to a certain degree the thesis about Cārvāka / Lokāyata affiliation of Jayarāśi. Vidyānanda who first mentions Jayarāśi brings some interesting details to light (alluded to above). In his Aṣṭa-śatī (AṣS 29.20–36.7), he explicitly indicates a category of nihilistic thinkers who reject a number of vital principles and claim that ‘There is no [reliable] omniscient authority (tīrtha-kāra), there is no [reliable] cognitive criterion (pramāṇa), there is no [reliable] authoritative doctrine (samaya) or [reliable] Vedas, or any kind of [reliable] reasoning (tarka), because they contradict each other,’ and he quotes a popular verse: ‘Reasoning is not established, testimonies differ, there is no sage whose words are a cognitive criterion (i.e., authoritative), the essence of the moral law (dharma) is concealed in a secret place (i.e., is not available). The [proper] path is that taken by the majority of  people’[3].  Whether the verse comes from an unidentified Lokāyata source, which is not impossible, or not, it is echoed by Jayarāśi in the above mentioned verse at the beginning of his work and the expression ‘the worldly path’ (laukiko mārgaḥ). Interestingly, the verse has an obvious sceptical underpinning. The category of such ‘nihilists’ includes (1) the followers of the Lokāyata school (laukāyatika, AṣS 29.26), also known as the Cārvāka (AṣS 30.25), who are associated with the view that there is just one cognitive criterion, i.e. perception, and (2) the category of ‘those who propound the dissolution of [all] categories’ (tattvôpaplava-vādin, AṣS 31.2). Vidyānanda (AṣS 31.2 ff.) explains who the latter are: ‘Some who are those who propound the dissolution of [all] categories take (1) all the categories of cognitive criteria such as perception etc. and (2) all the categories of the cognoscibles as dissolved (i.e., not established)’. Throughout his text, Vidyānanda keeps these two traditions – the Lokāyata and the Tattvôpaplava — separate, although he does acknowledge that they are genetically related, the main difference between them being whether one recognises at least one cognitive criterion (Cārvāka / Lokāyata) or none (Jayarāśi). Further on, Vidyānanda begins the exposition of materialism (AṣS, p. 35.22 ff.) which is designated with a generic term ‘cognitive criteria-free assumption’ (apramāṇikā … iṣṭi), among which the first variety represents standard materialists who accept perception as the only cognitive criterion (AṣS, p. 35.19–37.9), and the second variety concerns ‘those who propound the dissolution of [all] categories’ (tattvôpaplava-vādin) who do not accept any cognitive criteria (pramāṇa) (AṣS, p. 37.10 ff.). Also Anantavīrya explicitly classifies Jayarāśi as a materialist by making a pun the the word cārvāka: ‘The author of “[The Lion Destroying] the Delusion of Categories’” says what is charmingly chastised by the Cārvākas’ (SViṬ, p. 277.19: tattvôpaplava-kṛd āha – cārvākaiś cāru carcitam…).