 The Naiyāyikas beginning with Vācaspati Miśra succinctly uphold that since a belief cannot reveal its own truth, nor can it be grasped in after-perception, it must be apprehended by a subsequent inference following from volition leading to successful activity. An example from the Nyāya literature will make the point clear. Suppose a thirsty traveller perceives a lake at a distance. Suppose further that all the propitious conditions for a veridical perception are present in this case, e.g., the traveller’s vision is not defective, there is adequate light, and so on. Yet, if he were ever eluded by a mirage, he might doubt his vision. The only way to allay his doubts is, says the Naiyāyika, to approach the lake, take a dip in it and drink the water. If he feels cool and his thirst is quenched, he can be sure about the truth of his perceptual belief. It is significant that the Naiyāyika calls the volition leading to successful behaviour ‘samvādi pravṛtti’, literally meaning coherent volition. One’s volition is realised into action and he gets his desired object. Thus there is coherence between the object of volition and the object of perception. One’s perceptual belief that there is a lake at a distance is true, if and only if, there is a lake at a distance. However, to establish it, he needs further corroboration. His perceptual belief about the lake must cohere with his other beliefs about water, e.g., it quenches thirst, wets a thing, and douses fire, etc., which motivates him to act positively or negatively in a particular situation. I think the model of ratification here is similar to that of the crossword puzzle, which combines moderate foundationalism with coherentism. A belief to be true must have a content-to-world fit. Yet, until such a belief, produced by an accredited means, matches other beliefs in the existing network, the belief cannot be known / believed to be true nor the means of generation can be warranted. The same theory applies to scientific knowledge. They specifically mention the case of Āyurveda or the science of medicine. Āyurveda is considered a science because Ayurvedic prescriptions lead to successful action. When a sick man is cured by following the prescription of his doctor, he infers the truth of the utterance of his doctor and gradually gains confidence in Āyurveda as a science.