 Sukhlāljī Saṁghavī and Rasiklāl C. Pārīkh (1940: xi-xii) take the text as ‘a work of the Lokāyata or Cārvāka school, or to be more precise – of a particular division of that school’, emphasising that Jayarāśi ‘is developing the doctrine 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)).