 Finally we might mention that with veridical testimonial knowledge not involving figurative meaning where all three sentential conditions are met, we do not notice the grammaticality, etc., of the transmitting sentence or sentences. These factors have to be present, but we do not have to be aware of them. For figurative meaning, in contrast, we have to notice a blocker (Uddyotakara under Nyāya-sūtra 2.2.59), which paradigmatically may be thought of as a violation of semantic fittingness (Kunjunni Raja 1969: 166), though this is not precisely correct according to several theorists who provide examples of figures where semantic fittingness is not violated. Examples of less severe misfit occur than to water with fire. Violating yogyatā is not the only way to trigger the second power of words. Yet further exploration of figurative meaning and of “suggestion” (dhvani) would carry us outside of the epistemological into the aesthetics and grammatical literatures.