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After the 础濒补峁僰腻谤补 School further developmental school is 搁墨迟颈 School, propounded by the 膧肠腻谤测补 痴腻尘补苍补, who was flourished with new doctrine about poetry that is:

鈥�谤墨迟颈r膩tm膩 办腻惫测补sya 触鈥�

- K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 of 痴腻尘补苍补: I/ 2/ 6

Means:

鈥�搁墨迟颈 (poetic diction) is the soul of poetry.鈥�

However 痴腻尘补苍补鈥檚 ancestor rhetoricians 叠丑腻尘补丑补 and 顿补峁囜笉颈苍 do not gives any definition or sing about 搁墨迟颈 (poetic diction), but they both are also deliberated about it. In the first time history of Sanskrit poetics 膧肠腻谤测补 痴腻尘补苍补 in his K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 gives the sufficient light on 搁墨迟颈 (poetic diction) and define it by saying:

鈥�惫颈艣颈峁ａ弓丑腻辫补诲补谤补肠补苍腻 谤墨迟颈岣� 触鈥�

- K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 of 痴腻尘补苍补: I/ 2/ 7

Means:

鈥�搁墨迟颈 (poetic diction) is a special arrangement of words.鈥�

This special arrangement again is a definite combination of different 驳耻峁嘺蝉 is fixed excellences of composition by says:

鈥�vi艣e峁�o gu峁嚹乼m膩 触鈥�

- K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 of 痴腻尘补苍补: I/ 2/ 8

In this way 痴腻尘补苍补s treatment about special arrangement of words, where oja, 辫谤补蝉腻诲补 and 尘腻诲丑耻谤测补 etc. various 驳耻峁嘺蝉 are through up the endowed with 办腻惫测补 (poetry) or the other ways we can say that the special arrangement of words with combination of 驳耻峁嘺 is 搁墨迟颈 (poetic diction) of the 办腻惫测补 (poetry).

Then 膧肠腻谤测补 痴腻尘补苍补 in his K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 lay down the two commencements about the difference of 骋耻峁嘺 and 础濒补峁僰腻谤补s.

First he says:

鈥�办腻惫测补艣辞产丑腻y膩: kart膩ro 诲丑补谤尘腻: 驳耻峁嚹佱弗 迟补诲补迟颈艣补测补丑别迟补惫补蝉迟惫补濒补峁卥腻谤腻岣� 触鈥�

- K膩vy膩la峁僰膩ras奴峁璻a-惫峁泃迟颈 of 痴腻尘补苍补: III/1-2

Means:

鈥淭hose elements produces poetic beauty are 驳耻峁嘺蝉 and this 鈥�办腻惫测补艣辞产丑腻y膩岣� kart膩ro鈥� gu峁嘺蝉 are the very special than 补濒补峁僰腻谤补蝉鈥�

Where 驳耻峁嘺蝉 are the place in 办腻惫测补-艣辞产丑腻 and there 补濒补峁僰腻谤补 only increasing this 办腻惫测补-艣辞产丑腻 in 办腻惫测补 (poetry). In this causes 膩c膩rya 痴腻尘补苍补 do not accepted the priority of 补濒补峁僰腻谤补蝉 in 办腻惫测补 (poetry) and established the importance of 驳耻峁嘺蝉, which is the ascertaining the 搁墨迟颈 School in the history of Sanskrit poetics.

According to 顿丑惫补苍颈办腻谤颈办补 膧苍补苍诲补惫补谤诲丑补苍补, appropriate composition of words is the 搁墨迟颈 (poetic diction). In any sentences terms of the process in terms of status or to 蝉补峁単丑补迟补苍腻. However 痴腻尘补苍补鈥檚 composition of word (pada 谤补肠丑补苍腻) and 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 (pada-蝉补峁単丑补迟补苍腻) frequencies of word is not difference to each other. The refractory nature of the 搁墨迟颈 is described 膧苍补苍诲补惫补谤诲丑补苍补 accomplish but 痴腻尘补苍补鈥檚 self-described 搁墨迟颈 (poetic diction) is dwarf feasible.

Vakroktij墨vitak膩ra 膧肠腻谤测补 Kuntaka, gives the importance of poet鈥檚 inner practice and established 搁墨迟颈 as the kavi-prasthana-hetu. In this view, proper concept of different 搁墨迟颈鈥檚 is the criteria for justifying the poet鈥檚 nature.

叠丑辞箩补谤腻箩补 realized for the 搁墨迟颈 as:

鈥�vaidarbh膩dik峁泃a panth膩 k膩vye m膩rge iti sm峁泃a|
r墨峁単at膩viti dh膩toss膩 vyutpaty膩 谤墨迟颈rucyate || 鈥�

- Sarasvat墨ka峁囜弓h膩vara峁嘺 of Bhoja:

Means:

鈥�搁墨迟颈 is etymologically consisting with 鈥�gaty膩rthaka 鈭� r墨峁呪�� ( ring) 诲丑腻迟耻.鈥�

There 搁墨迟颈 is the way of poetry. So different poet鈥檚 poetic composition are different types of 搁墨迟颈.

In the K膩vyaprak膩艣a of 惭补尘尘补峁璦 posits 搁墨迟颈 and 痴峁泃迟颈 as a similar thing and described the 鲍辫补苍腻驳补谤颈办补, 笔耻谤耻峁�a and Komala 惫峁泃迟颈. Then he lastly realized those three 惫峁泃迟颈s are the same as 痴腻尘补苍补鈥檚 Vaidarbhi, 骋补耻岣峣测补 and 笔腻帽肠腻濒墨 搁墨迟颈 by saying:

鈥�ev膩stistre v峁泃tayo v膩man膩d墨n膩峁� mate 惫补颈诲补谤产丑墨 驳补耻岣嵞� p膩帽c膩l膩khy膩 r墨taye 尘补迟腻岣� 触鈥�

And says, 惫峁泃迟颈 and 谤墨迟颈 are:

鈥�惫峁泃迟颈rniyata惫补谤峁嘺gato rasavi峁�ayo 惫测腻辫腻谤补岣�鈥�.

Therefore 痴颈艣惫补苍腻迟丑补 also gives the importance of 鈥�pada-蝉补峁単丑补迟补苍腻鈥� with 惭补尘尘补峁璦鈥檚 鈥�惫补谤峁嘺-惫测补辫腻谤补鈥� as:

鈥�padasa峁単ha峁璦n膩 谤墨迟颈ra峁単asa峁僺th膩 vi艣e峁�avat upakatr墨 ras膩d墨n膩m 触鈥�

- 厂腻丑颈迟测补诲补谤辫补峁嘺 of 痴颈艣惫补苍腻迟丑补: 9/ 1

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 declared Su惫补谤峁嘺n膩vaha as the founder of 搁墨迟颈 treatise by saying:

鈥�谤墨迟颈nir峁嘺ya峁� su惫补谤峁嘺n膩bha : 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

Though, the 搁墨迟颈-nirnaya 补诲丑颈办补谤补峁嘺 of K膩vyam墨m膩峁僺膩 is unavailable to us at present times but we can think that 搁腻箩补艣别办丑补谤补 must be composed in this 补诲丑颈办补谤补峁嘺.

Because he one says in the kavi-rahasya 补诲丑颈办补谤补峁嘺 that:

鈥�惫峁泃迟颈谤墨迟颈svarupa峁� yath膩vasara峁� vak峁�y膩ma: 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- 8

And,

鈥�谤墨迟颈yastu tistrast膩stu 辫耻谤补蝉迟腻迟 |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- 10

Means:

鈥�痴峁泃迟颈鈥檚 and 搁墨迟颈鈥檚 will be dealt with in details later. And also 搁墨迟颈鈥檚 are of three kinds.鈥�

They will be described later. 膧肠腻谤测补 痴腻尘补苍补 also refers three 惫峁泃迟颈s i.e. Vaidarbi, 骋补耻岣峣测补 and 笔腻帽 肠腻濒墨 . C.f.

鈥�s膩 tredh膩 惫补颈诲补谤产丑墨 驳补耻岣嵞珁膩 p膩帽肠腻濒墨 ceti || 鈥�

- KLS of 痴腻尘补苍补: I/ 2/ 9

Means: 谤墨迟颈 is three kinds: 痴补颈诲补谤产丑墨, 骋补耻诲墨测补 and 笔腻帽 肠补濒墨. However, 搁腻箩补艣别办丑补谤补 does not mentions 惭腻驳补诲丑墨 搁墨迟颈 anywhere in his K膩vyam墨m膩峁僺膩 but in the first 艣濒辞办补 of his Sa峁�峁璦ka 碍补谤辫奴谤补尘补帽箩补谤墨 says about it:

In 笔谤腻办峁泃:

鈥�产丑补诲诲补峁� bhodu sarassa墨 a kai峁噊 峁嘺峁僤a峁僼u v膩s膩i峁噊
  a峁囜箛膩峁嘺峁� vi para峁� paa峁�峁璦du var膩 v膩峁嚹� chaillapi膩 |
惫补肠肠丑辞尘墨 taha m膩ah墨 phu radu 峁噊 s膩 ki ca pa峁僣膩li膩
  rod墨o viliha峁僼u kabbaku sal膩 jo峁噃膩峁� caor膩 via || 鈥�

- 碍补谤辫奴谤补尘补帽箩补谤墨 of 搁腻箩补艣别办丑补谤补: 1/1

In Sanskrit meaning:

鈥�产丑补诲谤补峁� bhavatu sarasvaty膩 kavayo nandantu vy膩s膩daya
  anye峁Ｄ乵api para峁� pravartat膩峁� var膩 v膩峁嚹� vidagdhapriy膩 |
惫补颈诲补谤产丑墨 tath膩 m膩gadh墨 sphu radu na s膩 ki帽ca 辫腻帽肠腻濒颈办腻
  谤墨迟颈k膩 vilihantu 办腻惫测补ku 艣al膩 jyotsn膩峁� cakor膩 iva || 鈥�

In this 艣濒辞办补 we can see that another new 搁墨迟颈 鈥�惫补肠肠丑辞尘墨鈥� , which he has referred. Thus it seems that 搁腻箩补艣别办丑补谤补鈥檚 mentioned 惭腻驳补诲丑墨 and 鈥� 惫补肠肠丑辞尘墨鈥� R 墨迟颈 in the 碍补谤辫奴谤补尘补帽箩补谤墨 are the same as the 骋补耻岣峣测补 and 痴补颈诲补谤产丑墨 搁墨迟颈, which is described in the K膩vyam墨m膩峁僺膩 Out of this, in the tenth act of his 叠腻濒补谤腻尘腻测补峁嘺, he incidentally refers the another new 搁墨迟颈, Maith膩l墨.

That is also seems as alternate as 骋补耻岣峣测补 搁墨迟颈. C.f.

鈥�la峁卥e ndr膩nuja e峁�aimathili 尘补丑腻苍 yohaya峁� kavandha岣� puro
  v膩r膩峁� bhartari 艣ailaseturapara岣� proto yath膩 r膩jate |
nidr膩loratitundilasya khalate岣� chovasya gho峁嚹乻峁沯膩moghen膩sya
  bhayasp峁浥沷hapi nibh峁泃a峁� svarv膩sino h膩sit膩岣� || 鈥�

- 叠腻濒补谤腻尘腻测补峁嘺 of 搁腻箩补艣别办丑补谤补: Ch-X/21

In this way 搁腻箩补艣别办丑补谤补 approved the three 搁墨迟颈鈥檚 i.e. 痴补颈诲补谤产丑墨, 骋补耻岣峣测补 and 笔腻帽 肠腻濒墨, if he recognized most of them about three 搁墨迟颈鈥檚 so he must be described on such things in his poetical work K膩vyam墨m膩峁僺膩

Further, we can seems that 膧肠腻谤测补 叠丑腻尘补丑补, 顿补峁囜笉颈苍, 搁耻诲谤补峁璦 and 膧苍补苍诲补惫补谤诲丑补苍补 etc. all the previous rhetoricians鈥� of 搁腻箩补艣别办丑补谤补 gives importance of 搁墨迟颈 mostly in their own works but they all are silence about the origin and development about it. There we see 搁腻箩补艣别办丑补谤补 discusses about the genesis and developmental concepts of 搁墨迟颈 by a mythological account of 碍腻惫测补辫耻谤耻峁�a岣� in the third chapter of his K膩vyam墨m膩峁僺膩 in the description of journey of Sahitya-惫颈诲测腻-惫补诲丑奴 for the searching 碍腻惫测补辫耻谤耻峁�a岣� in the different places all over country with adaptation various sorts of dress and dramatic devices than visible the origin of various types of 搁墨迟颈鈥檚, 惫峁泃迟颈鈥檚 and 辫谤补惫峁泃迟鈥檚 in poetic world.

搁腻箩补艣别办丑补谤补 accepted that the 厂补尘腻蝉补 (compound) with 础苍耻辫谤腻艣补 is the major theory of 搁墨迟颈. The earlier 膧肠腻谤测补 顿补峁囜笉颈苍 and 痴腻尘补苍补 also ascertain that 骋耻峁嘺 as the major element of 搁墨迟颈. Then the 搁耻诲谤补峁璦 recognized 厂补尘腻蝉补 (compound) only major on 搁墨迟颈 but the Dhvanikara 膧苍补苍诲补惫补谤诲丑补苍补 accepted all the 惭腻诲丑耻谤测补, 笔谤补蝉腻诲补 and Ojas these three 驳耻峁嘺蝉 are the inner and 厂补尘腻蝉补 (compound) as the outer elements of 搁墨迟颈. However 搁腻箩补艣别办丑补谤补 not only posits 厂补尘腻蝉补 and 础苍耻辫谤腻艣补 as the major element of 搁墨迟颈 but also imaginated the main elements of all the three 搁墨迟颈s.