Emphasis on speaker’s intention is crucial for Jainas, especially insofar as they hold to a division between two standpoints: the ordinary standpoint (vyavahāranaya) and the transcendent or ultimate standpoint (niścayanaya, pāramārthikanaya). Ultimately speaking, language cannot be said to have any inherent communicative power, but rather it functions due to the speaker’s authority and position as having unmediated access to the truth. In fact, the Jainas hold that scriptures containing the words of Mahāvīra are not efficacious due to the words themselves—a stark contrast to the Mīmāṃsā view of an unauthored Veda—but due to a unique suggestive power as well as the religious purity of the listener. As a result of these principles, any single utterance is susceptible to a number of different analyses. Flügel (2010) distinguishes between four kinds of analysis in Jaina thinking about language: