Grammarians also consider the question of word reference. Pāṇini takes at least a partial position on the question, claiming that if words only refer to particulars, then someone who ties up one cow for a sacrifice, in response to a Vedic command, would be in error if they, in a later ritual, tie up another cow, as the command could only refer to a single specific animal (Eight Chapters 1.2.64). After him, Patañjali, in the Great Commentary, refers to two earlier grammarians (whose work is not independently available), Vyāḍi and Vājapyāyana, who differ on this topic. Vyāḍi argues that words primarily refer to particulars and Vājapyāyana claims they refer to universals. Patañjali splits the difference, claiming that both aspects are part of word-meaning, but which one is primary may vary (see Deshpande 2003; VM; and Matilal 1971.) Matilal illustrates the moves in the debate with the example of a compound, “a brave-man” (Sanskrit: vīra-puruṣaḥ). Vājapyāyana would argue that if “brave” refers to the attribute of braveness, and “man” to the attribute of manhood, then these two referents can be related together in an underlying, unifying substratum (samānādhikaraṇa). But if his opponent, Vyāḍi, were correct, there would be no way to make sense of the compound, since both terms would refer to the same individual, and thus there would be repetition. However, by making use of the distinction between expressed meaning and the implied ground for the meaning, Vyāḍi could reply: yes, “brave” strictly refers to a brave man, but this word is used because of the man’s braveness, whereas the other word is used because of the man’s being a man.