Not all thinkers accept that there is a genuine difference between primary and secondary meaning. The rejection of this distinction happens in several different ways. First, and most radically, one might flatten the distinction to the point at which all language is equally “non-literal,” and reject the idea that there is a foundational stratus of meaning. This is the view of some Buddhists, although just how to cash out this idea is a significant question. Second, one might argue that while there is a pragmatic reason to distinguish between primary and secondary meaning, this distinction does not map onto any genuine facts about language or its relationship with the world. Loosely, this is the view of Grammarian Bhartṛhari, whose sphoṭa or “burst” theory is that words are simply useful heuristics, but not real in any robust sense. Finally, one might argue that word-meanings are highly context-dependent to the extent that it is not useful to think of a single “primary” meaning for a word. This is the position of Prābhākara Mīmāṃsakas who do, however, make room for secondary meaning in a sense.