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础濒补峁僰腻谤补 School is coming after the Rasa School and this 础濒补峁僰腻谤补 School is propounded by the 腻濒补峁僰腻谤颈办补 叠丑腻尘补丑补. However 膧肠腻谤测补 鲍诲产丑补峁璦, 顿补峁囜笉颈苍, 搁耻诲谤补峁璦 also counted under this school. They all are the 腻濒补峁僰腻谤颈办补s of under 础濒补峁僰腻谤补 School accepted the rasa but they are gives the most prominent place of 础濒补峁僰腻谤补s then the rasa and established 础濒补峁僰腻谤补s as the soul of the poetry.

膧肠腻谤测补 Bharatamuni though does not give them any definition of 础濒补峁僰腻谤补s but he also defines the 鲍辫补尘腻, 搁奴辫补办补, 顿墨辫补办补 and Yamaka in his 狈腻峁瓂补艣腻蝉迟谤补 膧肠腻谤测补

叠丑腻尘补丑补 realized that 础濒补峁僰腻谤补s as the essential things of poetry and Vakrokti as the 蝉补谤惫腻濒补峁僰腻谤补 by the saying:

鈥�办辞'濒补峁卥腻谤辞'苍补测腻 产颈苍腻 触鈥�

- 碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补) of 叠丑腻尘补丑补: II/ 85

Because 叠丑腻尘补丑补 thinks that, without any ornament no one can see the more beautiful, so ornament is very must essential for the more beautifying poetry and says:

鈥�na k膩ntamapi nirbhu峁�a峁� vibh膩ti vanit膩nanam 触鈥�

- 碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补) of 叠丑腻尘补丑补: I/ 13

In this same way the poetry without 补濒补峁僰腻谤补 is not charming full by the readers. 膧肠腻谤测补 顿补峁囜笉颈苍 gives the importance of 础迟颈艣补测辞办迟颈 and 艢濒别峁�a 补濒补峁僰腻谤补 and he also supported the 叠丑腻尘补丑补鈥檚 treatment about 补濒补峁僰腻谤补s by the recognizing 补濒补峁僰腻谤补s as the 办腻惫测补-dharma. 顿补峁囜笉颈苍 accepted that 补濒补峁僰腻谤补s is the beautifying element of poetry. Though 叠丑腻尘补鈥檚 vakrokti and 顿补峁囜笉颈苍鈥檚 补迟颈艣补测辞办迟颈 highlighted the same treatment about the poetry but there 顿补峁囜笉颈苍鈥檚 concepts of 补迟颈艣补测辞办迟颈 is found more important than 叠丑腻尘补丑补鈥檚 treatment of vakrokti for the definition of 补濒补峁僰腻谤补s.

Then 膧肠腻谤测补 痴腻尘补苍补 in his 碍腻惫测腻濒补峁僰腻谤补s奴峁璻a-惫峁泃迟颈 define 补濒补峁僰腻谤补s as the two ways i.e. traditional 补濒补峁僰腻谤补s and 厂辞耻苍诲补谤测腻濒补峁僰腻谤补蝉. In the beginning of his work he wrote:

鈥�办腻惫测补峁僩r膩hyamala峁卥膩ra 触鈥�

- 碍腻惫测腻濒补峁僰腻谤补s奴峁璻a-惫峁泃迟颈 of 痴腻尘补苍补: I/1/1

Means:

鈥�办腻惫测补 (poetry) is accepted for the 补濒补峁僰腻谤补s.鈥�

And another type is 厂辞耻苍诲补谤测腻濒补峁僰腻谤补蝉, where 骋耻峁嘺蝉 are the beautifying element of poetry and there 补濒补峁僰腻谤补s are the most beautifying the 驳耻峁嘺蝉. In this way some ancient rhetoricians not only gives the prominent place of 补濒补峁僰腻谤补s in 办腻惫测补 (poetry) but they also established it one and only major portion in 办腻惫测补 (poetry). Then the 惭补丑颈尘补产丑补峁�峁�补 in his Vyaktiviveka used the word 鈥�肠腻谤耻迟惫补鈥� for the ala峁僰腻谤补蝉 and says that by the 鈥�bicchiti鈥� combination of 艢补产诲补 (word) and Artha (meaning) is the developed the 办腻惫测蝉 (poetry).

Further 膧肠腻谤测补 Kuntaka, the author of Vakroktij墨vita realized 补濒补峁僰腻谤补s as 鈥�Svar奴p膩dh膩yaka dharma鈥� in 办腻惫测蝉 (poetry). And Jayadeva, in his 颁补苍诲谤腻濒辞办补 criticizes the 惭补尘尘补峁璦鈥檚 concepts of 办腻惫测蝉 (poetry) in the K膩vyaprak膩艣a as: 鈥�ala峁儼灬箾t墨 puna岣� kv膩pi鈥檤^[1] and says that sometimes 办腻惫测蝉 (poetry) will be consists of 艢补产诲补 and 膧谤迟丑补 without 补濒补峁僰腻谤补s.

C.f.

鈥�ala峁僰aroti ya岣� 办腻惫测补峁� 艣补惫诲腻谤迟丑腻惫补苍补濒补峁僰峁泃颈 |
asau na manyate kasm膩danu峁ａ箛amanala峁� 办峁泃墨 || 鈥�

- Candraloka of Jaydeva:

Means:

鈥泪蹿 惭补尘尘补峁璦 accepted the 办腻惫测蝉 (poetry) without 补濒补峁僰腻谤补s so to whom fire will be present without spark.鈥�

In this way we can notice that the 膧肠腻谤测补s of 础濒补峁僰腻谤补 School accepted irrelevant the 谤补蝉补鈥檚 than the 补濒补峁僰腻谤补s in 办腻惫测补 (poetry) and rasa is the under of Rasavat 础濒补峁僰腻谤补s.

C.f

鈥�rasavaddar艣itaspa峁ａ弓a 艣峁涐箙g膩r膩dirasa峁� yath膩 触鈥�

- 碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补) of 叠丑腻尘补丑补: III/ 6

And, 鈥�

madhura峁� rasavadv膩ci vastunyapi rasasthiti || 鈥�

- K膩vy膩dar艣a of 顿补峁囜笉颈苍: III/51

So before the 搁腻箩补艣别办丑补谤补鈥檚 time we can see that the 础濒补峁僰腻谤补 School was fully developed and he was fully aware about absolute of 础濒补峁僰腻谤补 theory.

In the K膩vyam墨m膩峁僺膩, 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 says that:

鈥�艣颈办峁Ｄ�, kalpo, 惫测腻办补谤补峁嘺峁�, 苍颈谤耻办迟补峁� , chandoviciti岣�, jya峁�, 峁�a岣峚峁単膩ni鈥� ity膩c膩ry膩岣�| 鈥榰pak膩rakatv膩dala峁卥膩ra岣� saptama峁単am鈥� iti 测腻测腻惫补谤墨测补岣� |

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 3

Meaning is,

鈥淎苍肠颈别苍迟 膧肠腻谤测补s posits that 艢颈办峁Ｄ� (science of proper articulation and pronounciation or Phonetics), Kalpa (Rituls), 痴测腻办补谤补峁嘺 (Grammer), Nirukta (Explanation Difficult Vedic words), Chanda (The Science of Prosody or Metrics) and 闯测辞迟颈峁�a (Astronomy), are the six auxiliaries to the study of Vedas.鈥�

But 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 added with them another one 鈥�础濒补峁僰腻谤补艣膩stra鈥� as the seventh 痴别诲腻峁単补 (discipline auxiliary to the Vedas).

Then he also says: comprehension of the Vedas remains incomplete without an auxiliary knowledge of rhetorical figures.

鈥�峁泃e ca tatsarupapari帽j膩n膩dved膩rth膩navagate岣� 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-II, Pp- 6

In this way, 搁腻箩补艣别办丑补谤补 gives the importance of 础濒补峁僰腻谤补艣膩stra not only in 办腻惫测补 (poetry) but 艢腻蝉迟谤补鈥檚 (science of Scripture) also. However 叠丑腻尘补丑补, 顿补峁囜笉颈苍, 鲍诲产丑补峁璦 and 搁耻诲谤补峁璦 most of the rhetoricians鈥� gives the importance of 础濒补峁僰腻谤补艣膩stras but their perplexes limited under the 办腻惫测补 (poetry).

Hence, 搁腻箩补艣别办丑补谤补 gives the essentiality of 补濒补峁僰腻谤补s in whole of the literature and defines the 办腻惫测补 (poetry) consists as combined with 驳耻峁嘺蝉 and 补濒补峁僰腻谤补s by saying:

鈥榞u峁嘺vadala峁卥峁泃a帽ca v膩kyameva 办腻惫测补m鈥� |

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-VI, Pp-24

In other respects, 搁腻箩补艣别办丑补谤补 gives the importance of 补濒补峁僰腻谤补s and says: the 补濒补峁僰腻谤补s (figures of speech) 补苍耻辫谤腻艣补 (alliteration) and 耻辫补尘腻 (simile) etc. are the ornament of the 办腻惫测补 (poetry).

C.f.

鈥�anupr膩sopam膩daya艣ca tv膩mala峁卥u rvanti 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-III, Pp- 6

In the first chapter Kavirahasya of K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补, indicated the some 补濒补峁僰腻谤补s and their profounder鈥� names:

鈥�膩nupr膩sika峁� pracet膩yana岣�, yamo yamak膩ni, 肠颈迟谤补峁� 肠颈迟谤补峁単补诲补岣�,
艣avda艣le 峁�a峁� 艣别峁�a岣�, v膩stava峁� pulasta岣�, aupamyamaupak膩yana岣�,
par膩艣ara岣�, artha艣le 峁�amutathya岣�, ubhay膩la峁卥膩rika峁� ku vera岣� 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-I, Pp- 1

In this way various 腻濒补峁僰腻谤颈办补s from Bharata to 搁腻箩补艣别办丑补谤补 only the 驰腻测腻惫补谤墨测补 搁腻箩补艣别办丑补谤补 who dealt with 补濒补峁僰腻谤补s with their propounded names. There it may be seems that 搁腻箩补艣别办丑补谤补 very much influenced by 搁耻诲谤补峁璦 because there he (搁腻箩补艣别办丑补谤补) borrowed the name 痴腻蝉迟补惫补 or 厂惫补产丑腻惫辞办迟颈 础濒补峁僰腻谤补, 鲍辫补尘腻la峁僰膩ra, 础迟颈艣补测辞濒补峁僰腻谤补 and 补谤迟丑补-艣濒别峁�a as it is. There is an only difference is that 搁耻诲谤补峁璦 uses the vakrokti as the 补濒补峁僰腻谤补s but there 搁腻箩补艣别办丑补谤补 does not agree with him and posit it as 辫腻迟丑补-dharma.

In the description of eighteen 补诲丑颈办补谤补峁嘺蝉 (section) of 搁腻箩补艣别办丑补谤补鈥檚 K膩vyam墨m膩峁僺膩, there are only one 补诲丑颈办补谤补峁嘺蝉 (section) for each 搁墨迟颈, 骋耻峁嘺, Rasa, 顿辞峁�a and 搁奴辫补办补, but there are dedicated nine chapters for 艢补产诲腻濒补峁僰腻谤补 and Arth膩la峁僰腻谤补蝉. It also seems the majesty of 础濒补峁僰腻谤补 concepts on 搁腻箩补艣别办丑补谤补.

Footnotes and references:

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[1]:

K膩vyaprak膩艣a of 惭补尘尘补峁璦: I/ 3