A possible way out is the Prābhākara theory of the "expression of a connected meaning" (anvitābhidhāna), according to which words convey a meaning which is related to that of the other words in the sentence. In this way, for instance, in "Bring the cow with a stick!" the meaning of the word "Bring!" would be expressed only once connected with the word "cow" and the word "stick". It is in this way that we can account for the different meaning of "stick" in this sentence and in "Please check fluid level by using the DIP stick which is located in the back of VMI monitors".
However, an opponent may ask:
Does the expression of a connected [sentence-meaning] (anvitābhidhāna) occur [for each word] through [a meaning] expressed (abhihita) by another word (pada) or not expressed? (TR III, 22.214.171.124)
If in "Bring the cow with a stick" the word "cow" would depend on the meaning expressed by "bring" to express its meaning, the the opposite would hold too. Hence, no one of them would be able to start expressing its meaning!
On the other hand, if every single word would express its meaning as already connected to the others, then through "cow" alone, we should understand "cow/connected with the action of bringing/and connected with a stick". Hence, a single word would be enough!
How can one defeat this two rejoinders? Perhaps in the first case by upholding a simultaneous expression of the meaning through all words?