 Most schools of Indian philosophy have an atomistic view of meaning and the meaning-bearing linguistic unit. This means that a sentence is put together by combining words and words are put together by combining morphemic elements like stems, roots, and affixes. The same applies to meaning. The word-meaning may be viewed as a fusion of the meanings of stems, roots, and affixes, and the meaning of a sentence may be viewed as a fusion of the meanings of its constituent words. Beyond this generality, different schools have specific proposals. The tradition of Prābhākara Mīmāṃsā proposes that the words of a sentence already convey contextualized inter-connected meanings (anvitābhidhāna) and that the sentence-meaning is not different from a simple addition of these inherently inter-connected word-meanings. On the other hand, the Naiyāyikas and the Bhāṭṭa Mīmāṃsakas propose that words of a sentence taken by themselves convey only uncontextualized unconnected meanings, and that these uncontextualized word-meanings are subsequently brought into a contextualized association with each other (abhihitānvaya). Therefore, the sentence-meaning is different from word-meanings, and is communicated through the concatenation (saṃsarga) of words, rather than by the words themselves. This is also the view of the early grammarians like Kātyāyana and Patañjali.