 Nyāya and Mīmāṃsā are referentialist allies with similar agendas when it comes to knowledge from testimony, both opposed to a Yogācāra pragmatic theory of meaning. Although concerned mainly with Vedic hermeneutics, Mīmāṃsaka philosophers pioneer many of the best arguments and counterarguments against Buddhists and others who attack Vedic authority. But Gaṅgeśa does not accept the Mīmāṃsaka contention that the overall purport of a statement or sentence can in general, even in cases of secondary meaning, lakṣaṇā, be understood without an idea of the speaker’s intention. We do not have to understand the speaker’s intention to grasp a statement in all cases, although sometimes we do, for example, when multiple meanings are possible and with some statements employing lakṣaṇā. But the Mīmāṃsaka view that Vedic sentences have no author is false.