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Among the numerous schools of Sanskrit poetics Aucitya is another important school. Aucitya means poetic harmony. In the 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻, 碍峁�m别苍诲谤补 puts forwards the novel doctrine of Aucitya (Propriety or appropriateness) is the soul of poetry. 碍峁�m别苍诲谤补 is known as the founder of Aucitya School in Sanskrit poetics.

According to 碍峁�m别苍诲谤补, the adaptation of parts of the verse to each other and to whole or in other words, a certain poetic harmony or fitness of things. C.f.

鈥�ucita峁� pr膩hur膩c膩ry膩岣� 蝉补诲峁浥沘峁� kila yasya yat |
ucitasya hi yo bh膩vastadaucitya峁� pracak峁�ate || 鈥�

- 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻 of 碍峁�m别苍诲谤补: VII

Means:

鈥淲hat is suited to a certain things is called proper or appropriate and therefore its abstract idea is called propriety or Appropriateness.鈥�

鈥�pade v膩kye prabandh膩rthe gu峁噀'la峁卥ara峁噀 rase |
kriy膩y膩峁� k膩rake li峁単e vacane ca vi艣e峁�a峁噀 || 鈥�
鈥�upasarge nip膩te ca k膩le de艣e ku le vrate |
tattve satve'pyabhipr膩ye svabh膩ve s膩rasa峁単rahe || 鈥�
鈥�pratibh膩y膩mavasth膩y膩峁� vic膩re n膩mnyath膩艣i峁�i |
办腻惫测补sy膩峁単e峁�u ca pr膩huraucitya峁� 惫测腻辫颈 箩墨惫颈迟补尘 || 鈥�

- 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻 of 碍峁�m别苍诲谤补: VIII/ 10

In the presentation of emotional moods poetry made charming, which is ensured by the principle of Aucitya. As regards the function of 础濒补峁僰腻谤补蝉 (poetic figures) and 驳耻峁嘺蝉 (poetic quality) 碍峁�m别苍诲谤补 contends that it has no capacity of its own to heighten the poetic expression. 础濒补峁僰腻谤补 is a beautifying principle of poetry only when this is inserted properly and 骋耻峁嘺 when introduced in poetry than it acquires the status of a real 骋耻峁嘺.

To establish his concepts he draws our attention to the practical world of experience where it becomes a matter of ridicule. C.f.

鈥�ka峁囜弓hemekhalay膩 nitamvaphalake t膩re 峁嘺h膩re 峁嘺 v膩
p膩峁嘺u nup奴ravandhanena cara峁噀 ke y奴ra p膩艣ena v膩,
艣aurye峁嘺 pra峁嘺teripau karu峁嘺y膩 n膩y膩nti ke h膩syat膩m
aucityena vin膩 ruci峁� pratanute n膩la峁卥峁泃irno驳耻峁嚹佱弗 || 鈥�

- 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻 of 碍峁�m别苍诲谤补: VI (example)

Means: when a girdle is placed on the neck or a necklace is displayed on the waist, as also when velour is shown to a person who has taken refuge or compassion is demonstrated to an enemy. So, in poetry Aucitya is prime importance and underlying principle of all poetic concepts and which thus resembles to soul or life force that is felt in all the limbs of a body.

To emphasize the importance of Aucitya, 碍峁�m别苍诲谤补 says in the preamble that 办腻惫测补 (poetry) is enlivened only by Aucitya and such this is the life of 办腻惫测补 (poetry) itself.

Then he noticed that 础濒补峁僰腻谤补 is simply a decorative device and 骋耻峁嘺 is merely a quality like velour, honesty or anything of this sort, but Aucitya infuses life to the expression and says:

鈥�补濒补峁卥腻谤腻蝉迟惫补濒补峁卥腻谤腻 驳耻峁嚹� eva 驳耻峁嚹佱弗 蝉补诲腻 |
aucitya峁� rasasiddhasya 蝉迟丑颈谤补峁� 办腻惫测补sya 箩墨惫颈迟补尘 || 鈥�

- 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻 of 碍峁�m别苍诲谤补: V

鈥�耻肠颈迟补蝉迟丑腻苍补惫颈苍测腻蝉腻诲濒补峁卥峁泃颈谤补濒补峁卥峁泃颈岣�
aucity膩dacyut膩nitya峁� bhavantyeva 驳耻峁嚹佱弗 || 鈥�

- 础耻肠颈迟测补惫颈肠腻谤补肠补谤肠腻 of 碍峁�m别苍诲谤补: VI

In the 狈腻峁瓂补艣腻蝉迟谤补, Bharatamuni also says about the aucitya (appropriateness) for 狈腻迟测补诲丑补谤尘墨苍 as:

鈥�vayohanurupa岣� prathamastuve峁�o ve艣膩nurupa艣ca gati-辫谤补肠腻谤补岣� |
gatiprac膩r膩nugata峁� ca p膩峁環 yam p膩峁環 y膩hanurupahabhinaya艣ca 办腻谤测腻 || 鈥�

- 狈腻峁瓂补艣腻蝉迟谤补 of Bharata: XII/ 251

Means: firstly customs of protagonist must be based on the character鈥檚 age, depend on character customs gives the appropriate role. Further, selecting the proper speech for the suitable character.

Bharatamuni also says about the customs of protagonist as:

鈥�膩de艣ajo hi ve峁�astu na 艣辞产丑腻峁� 箩补苍补测颈峁�y补迟颈 |
mekhalorasi vandhe ca h膩sy膩yaivop膩j膩yate || 鈥�

- 狈腻峁瓂补艣腻蝉迟谤补 of Bharata: XII/ 251

In this way we see that Bharatamuni is seems to founder 膧肠腻谤测补 of Aucitya, which he was used in his dramaturgy in dramatic angel. Further 叠丑腻尘补丑补 also used this concept on Aucitya and utilized in his poetical work, 碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补).

Than the following rhetorician 顿补峁囜笉颈苍 was very much know about Aucitya, because he says that:

鈥�驳耻峁嘺诲辞峁Ｄ乶补艣腻蝉迟谤补帽箩补岣� 办补迟丑补峁� 惫颈产丑腻箩补迟别 箩补苍补岣� |
mukhami峁ａ弓膩rthasa峁僺iddhau ki峁� hi na sy膩t k峁泃膩tman膩m || 鈥�

- K膩vy膩dar艣a of 顿补峁囜笉颈苍: I/ 8

And,

鈥�kavibh膩vak峁泃a峁� cihnamanyatr膩pi na du峁�yati |
mukhami峁ａ弓h膩rthasa峁僺iddhau ki峁� hi na sy膩t k峁泃膩tman膩m || 鈥�

- K膩vy膩dar艣a of 顿补峁囜笉颈苍: I/ 30

Any person not versed in 础濒补峁僰腻谤补艣膩stra discriminate the merit and demerits in 办腻惫测补 (poetry). Because, a blind man have the capacity or eligibility in ascertaining verities of different colour. Some author i.e. 叠丑腻尘补丑补 saying that the sing (cihna) done by the poet鈥檚 intuition 鈥榢avibh膩vak峁泃i鈥� is not sound without incurring any Do 峁�a. And the beginning, for fruition of the sequel may be anything and everything for one of trained intellect: so characteristics as regards the beginning are also undesirable.

Further 搁耻诲谤补峁璦 in his poetical work 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦), gives some of the indication about Aucitya. He says, in the 办腻惫测补 at first must be able to know about Aucitya further anyone go to the 惫峁泃迟颈蝉.

叠丑腻尘补丑补 also noticed in his 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦) about the 补苍耻辫谤腻艣补鈥檚 acceptance and rejecting for their necessity of Aucitya:

鈥�et膩岣� prayatn膩dadhigamya samyagaucityam膩locya tath膩rthasa峁僺tham |
mi艣r膩岣� kav墨ndrairaghan膩lpad墨rgh膩岣� 办腻谤测腻muhu艣caiva g峁沨墨tamukt膩 || 鈥�

- 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦) of 搁耻诲谤补峁璦: II/ 32

The necessity for Aucitya in the development of Rasa has already been pointed out by 膧苍补苍诲补惫补谤诲丑补苍补.

He held that the absence of Aucitya is the one impediment to the realization of aesthetic pleasure. C.f.

鈥�anaucity膩d峁泃e n膩nyadrasabha峁単asya k膩ra峁嘺m |
prasiddhaucityavandhastu rasasyopani峁�atpar膩 || 鈥�

- Dhvany膩loka of 膧苍补苍诲补惫补谤诲丑补苍补: III/ 30

碍峁�m别苍诲谤补 reversed that 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 opinion and said the presence of rasas contributes to Aucitya or poetic harmony. He extended this principle not only to the 补濒补峁僰腻谤补蝉 and 驳耻峁嘺蝉 but also too many other elements of poetic expression i.e. word, sentence, case, verb, gender, number etc. 碍峁�m别苍诲谤补鈥檚 conception about Aucitya is very much comprehensive and he clearly shows that how all the different principles of poetry expounded by earlier writers could be brought under his poetic harmony. His illustration of the various kinds of Aucitya are very intelligent for the classification of Rasa, which is also recognized by Dhvanik膩ra 膧苍补苍诲补惫补谤诲丑补苍补 and Abhunavagupta into nine including 艢腻苍迟补.

However 搁腻箩补艣别办丑补谤补 in his work K膩vyam墨m膩峁僺膩 not directly touches the concepts about Aucitya but if we deeply study his other poetry there we see that the concepts of Aucitya. There he willingly or unwillingly gives us the sufficient knowledge about Aucitya or poetic appropriateness.

In the drama 叠腻濒补谤腻尘腻测补峁嘺 we can see these types of descriptions C.f.

鈥�sapta岣� pur墨parisare hapi 艣ir墨峁�am峁沝v墨, 蝉墨迟腻 jav膩t tricatur膩峁噄 pad膩nigatv膩 |
gantavyamadya kiyadityasak峁沝 vrav膩峁嚹� r膩m膩艣ru峁嘺岣� k峁泃avat墨 pratham膩vat膩ram || 鈥�

- B膩lar膩maya峁嘺 of 搁腻箩补艣别办丑补谤补: VI/ 34

By this stanza of 叠腻濒补谤腻尘腻测补峁嘺, 搁腻箩补艣别办丑补谤补 possibly try to indirectly described to the reader鈥檚 that, when 搁腻尘补肠补苍诲谤补 [Ramachandra] with 尝补办峁�m补峁嘺 and 厂墨迟腻 are going to the forest from 础测辞诲丑测腻 city than after giving few steps 厂墨迟腻 asked to 搁腻尘补肠补苍诲谤补 continuously how many far is forest. By hearing this type鈥檚 speech of 厂墨迟腻 搁腻尘补肠补苍诲谤补 becomes sorrowful and his tear from his eyes. Here we found that this type of description is the 搁腻箩补艣别办丑补谤补鈥檚 indirect concepts about aucitya and anaucitya. Where it is not uses to proper appropriateness. Because where 厂墨迟腻 is agree to live painful life with 搁腻尘补肠补苍诲谤补 for a long times in a forest so how she can says after giving few steps to his starting painful life.

However, in this same description also given by Tulsid膩sa Goswam墨 in his 碍补惫颈迟腻惫补濒墨 but his description style gives him out of those types of Anaucitya 诲辞峁�a. Where he described this as:

鈥�pura te nikas墨峁� raghuv墨ra 惫补诲丑奴, dhari 诲丑墨谤补 deya maga me峁� 岣峚gaivda,

jhalak墨 bharibh膩la kan墨 jala k墨, pu峁璦 s奴khi gaye madhur膩dhalaiva|
phira v奴jhati hai calatano aba ke tika, par峁嘺ku 峁��� karihau峁� kitainha,
tiya k墨 lakhi 膩turat膩 piya k墨, akhiy膩峁� ati c膩ru cal墨 jalacvai峁� || 鈥�

- Kavitaval墨 of Tulsid膩sa: 碍腻峁囜笉补- 11

Here 厂墨迟腻 is fully tired and asked to 搁腻尘补肠补苍诲谤补 how many far is the forest. Because there 厂墨迟腻鈥檚 question for 搁腻尘补肠补苍诲谤补 just for information to know that how many more times is have to go in their destination place.

In the K膩vyam墨m膩峁僺膩, 搁腻箩补艣别办丑补谤补 says vyutpatti as:

鈥�ucit膩nucitaviveko vyutpatti 触鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-V, Pp- 16

Means:

鈥淎nalysis of proper and improper known as vyutpatti.鈥�

So we may realize that from the 搁腻箩补艣别办丑补谤补鈥檚 concepts about vyutpatti is the same as Aucitya. But he only uses the same concepts in different name. However in the matter of Aucitya, 搁腻箩补艣别办丑补谤补 does not give any direct interpretation but we can seem his deep knowledge about Aucitya on the analysis of vyutpatti.