This seven-fold schema is found in many Jaina texts, from the early works of Kundakunda (3rd to 6th centuries) up to the to the important Flower Garland of Conditional Predication (Syādvādamañjarī) of Malliṣeṇa (13th century CE). While some, like Priest (2008), have argued that this seven-fold classification scheme lends itself to a paraconsistent (and perhaps also dialethic) formalization, it need not be, as within the scheme, each of the seven standpoints follows the law of non-contradiction, though within a many-valued truth-system (Ganeri 2002; Schang 2013). On this interpretation, the truth of an utterance is relativized to a particular context, in the sense that each standpoint restricts the context, as Balcerowicz argues, through indices such as space, time, convention, and so on (Balcerowicz 2001). (Balcerowicz also questions whether modern formalization is an eisegetical enterprise, reading into the text conceptions of axiomatization which were not present; see Balcerowicz 2015.) Minimally, according to Siddharṣigaṇi (ca tenth century CE), one must include in one’s analysis of any given utterance the speaker’s intention and the relevant linguistic connections (Clerbout, Gorisse, &amp; Rahman 2018). The schema, further, is hierarchically ordered, so that each standpoint includes more indices than the prior, according to Malliṣeṇa (Balcerowicz 2001).