 The words in a sentence have their “expectancy” mutually satisfied in the completion of the sentence as a string of words. This and the third condition are pretty obviously required for sentential meaning, but not the second, at least not to philosophers of language in the West, although the notion seems related to the a priori as understood in early modern philosophy. In any case, semantic “fittingness” is connected to a theory of figurative meaning throughout the schools including the aesthetics literature. A stock negative example is “The gardener is watering the plants with fire” (agninā siñcati). Watering cannot be done with fire, and so the meanings of the words do not fit together except possibly figuratively. Some define yogyatā in a positive fashion, but it seems easy to find counterexamples (Kunjunni Raja 1969: 164–166). Language has to be flexible so that we can report novelties. Furthermore, we understand something when we understand a false statement. Otherwise, again, we would not know where to look to determine its falsity, or truth, for that matter. Gaṅgeśa says explicitly that false statements as well as statements of doubt meet the requirement of semantic fittingness (Tattva-cintā-maṇi, testimony chapter, 372–373). Even statements that are not just false but that we know are false can pass the semantic-fittingness test, as, for example, (in the quip by A. Chakrabarti 1994) the views of one’s opponents! For these and other reasons, Gaṅgeśa, for one, defines yogyatā negatively as “absence of knowledge of a blocker (of testimonial knowledge)” (Tattva-cintā-maṇi, testimony chapter, Sanskrit, IV.iii.6, p. 136). This shows a coherence tie. We cannot even understand testimony way out of whack with what we know already.