 A different line of rejection of testimony is attributed to the Vaiśeṣika school, which is said to admit testimonial knowledge but to see its generation as coming from inference of a certain sort. A hearer reasons: (1) Speaker \(S\) states p, (2) \(S\) is a “trustworthy authority,” āpta, (3) what such authorities state is true, and so, therefore, (4) \(p\) is true. And if challenged, S could say that she knows \(p\) because of the inference. Gaṅgeśa’s rebuttal centers on how premise (1) could be known. Testimony has to be admitted as a separate knowledge source to understand how the reductionist’s inference could get started. Just what is the knowledge source for (1)?