 In the long chapter on testimony, one would expect speaker certification conditions to be taken up, but they are not. Perhaps Gaṅgeśa sees them as satisfactorily elucidated by Vātsyāyana on Nyāya-sūtra 1.1.7 along with the later commentaries. In any case, the Jewel’s focus is on sentential conditions such as grammaticality and semantic fitness as remarked. Three conditions prominent in the grammatical literature are addressed, “expectation,” ākāṅkṣā, “semantic fit,” yogyatā, and “contiguity,” āsatti. Gaṅgeśa also takes up tātparya, “(speaker’s) intention,” disputing the views of Mīmāṃsakas and championing common sense. Throughout the chapter, two views of sentence meaning are in view, (a) a “Bhāṭṭa” radically referentialist theory (due to Kumārila) that a word refers independently of sentential context, and (b) a “Prābhākara” holistic view that has the sentence as a whole as informational, not words independently of sentential context. Although Gaṅgeśa endorses the Bhāṭṭa view that a factual relation, not directly expressed, accounts for sentential unity, often he frames a point using the Prābhākara theory.