 Gaṅgeśa begins his final chapter of the Jewel with a defense of the integrity of testimony as a knowledge source, following a long tradition beginning with an extended Nyāya-sūtra passage (2.1.49–56) that elicited much commentary. Like his predecessors, he resists an opponent’s contention that “testimonial” knowledge results from inference of a certain sort such that supposing an additional knowledge source is unnecessary. Gaṅgeśa’s response is to argue that testimony works uniquely through language, that without testimony the inferentialist’s premises in the substitute inference could not be understood. Furthermore, the certification conditions for testimony are different. The chapter includes much reflection on linguistic meaning, including sections on grammar near the end. How to understand reference is a chief concern, reference being viewed as the primary mode of meaning. But there is also “indirect indication,” lakṣaṇā, which works by way of a referent indicating something else, as when a poet says, “The moon,” meaning the face of the beloved. All these are standard topics in Nyāya literature. Injunctions, which are also talked about from the earliest by Naiyāyikas as well as their Mīmāṃsaka champions (the Veda is injunctive in character), command a lot of attention. Their supposed ethical force is wrestled with, as Gaṅgeśa shows his mastery of Mīmāṃsā and resists its view of a moral universe.