 In other words, according to the more radically referentialist view, which is incrementalist, the relation is not just an additional element: it’s not words-plus-relation. No word is “unsaturated”; ‘bringing’ for example, requires that its referent be related to both an agent and an object and no reference to bringing would generate a bit of new testimonial knowledge if these were not also mentioned or the ideas of them supplied. There are only a few purely logical and syntactically binding words in Sanskrit, only a few (mainly connectives) that are just syncategorematic, since every other word is inflected and there is no need for prepositions, etc. Alternatively, we could say that every word is unsaturated because no word, no single semantic unit, conveys the meaning of a sentence by itself alone independently of its relation to at least one other unit. The main difference between the two Mīmāṃsā views is that the former insists that only a sentence successfully refers, not the individual words of which a sentence is composed, whose meanings have to be connected to one another in order for there to be reference (abhidhā, the primary mode or power, śakti, of language); whereas the latter holds that words do have reference individually but not to the connection of the things mentioned, which is given by the sentence as a whole. In both cases, the fact or object known by way of a sentence has constituents. On the second view, the fact is the relatedness of the words’ referents as they are in the world, a relatedness (anvaya) not indicated by a semantic unit. The connection is to one another of the things referred to, a connection in the world which we become aware of because of the order and connectedness (anvaya) of the words. Gopinath Bhattacharya writes apropos (seventeenth-century) Annambhaṭṭa’s discussion of the Bhāṭṭa theory (Annambhaṭṭa: 301–302): “It comes to this then that the understanding of a statement, i.e., of what is signified by the constituent terms in relation to one another, depends among other things on the presentation of the terms in the required order. But the order of arrangement of the terms is not itself a term of the sentence, so that it cannot be said that this order has its own śakti like the terms.”