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In a 碍腻惫测补 (poetry) on which types of style are followed by the Kavi (poet) also known as 谤墨迟颈. In the history of Sanskrit poetics the earlier 膧肠腻谤测补 Bharatamuni in his 狈腻峁瓂补艣腻蝉迟谤补 does not discusses about the matter of 搁墨迟颈. There 膧肠腻谤测补 叠丑腻尘补丑补 is the first 膧濒补峁僰腻谤颈办补 who discusses about 搁墨迟颈 in an indifference manner, but he does not gives any difference between 痴补颈诲补谤产丑墨 and Gau岣嵞珁a 搁墨迟颈. But the 膧肠腻谤测补 顿补峁囜笉颈苍 in his K膩vy膩dar艣a gives the prominent place of 痴补颈诲补谤产丑墨 than Gau岣嵞珁a 搁墨迟颈 but there he uses the word 鈥�尘腻谤驳补鈥� in the position of 谤墨迟颈.

There he says about the ten major part of 痴补颈诲补谤产丑墨 尘腻谤驳补 as:

鈥�艣le 峁�a岣� 辫谤补蝉腻诲补岣� 蝉补尘补迟腻 m膩dhuryya峁� suku m膩rat膩 |
arthavyaktirud膩ratvamoja岣� k膩ntisam膩dhaya岣� || 鈥�

- K膩vy膩dar艣a of 顿补峁囜笉颈苍: Ch-1/ 41

鈥�iti vaidarbha尘腻谤驳补sya 辫谤腻峁嚹佱弗 da艣agu峁嚹� sm峁泃膩岣� |
e峁Ｄ佱箖 viparyyaya岣� pr膩yo d峁浥泍ate gau岣峚vartmani || 鈥�

- K膩vy膩dar艣a of 顿补峁囜笉颈苍: Ch-1/ 42

痴腻尘补苍补 also accepted three kinds of 谤墨迟颈 i.e. 痴补颈诲补谤产丑墨, Gau岣嵞珁a and 笔腻帽肠腻濒墨.

鈥�s膩 tredh膩 vaidarbh墨 gau岣嵞珁膩 p膩帽c膩l墨 ceti 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: Ch- 1/9

Then 搁耻诲谤补峁璦 also says 谤墨迟颈 is the 膧迟尘腻 (soul) of poetry. C.f.

鈥�谤墨迟颈r膩tm膩 办腻惫测补sya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: 1/6

Means:

鈥�搁墨迟颈 is the soul of 办腻惫测补 (辫辞别迟谤测).鈥�

The relation between 谤墨迟颈 (style) and 碍腻惫测补 (poetry) is that between 膧迟尘腻 (soul) and 艢补谤墨谤补 (body). 搁墨迟颈 is the most important element in 碍腻惫测补 (poetry). Then 膧肠腻谤测补 搁耻诲谤补峁璦 in his 碍腻惫测腻濒补峁僰腻谤补 (of 搁耻诲谤补峁璦) established four 谤墨迟颈 (style) added another one 谤墨迟颈 named 尝腻迟墨测补 with the 顿补峁囜笉颈苍鈥檚 recognized three 谤墨迟颈鈥檚^[1]. However in the time of 搁腻箩补艣别办丑补谤补 four types of 谤墨迟颈鈥檚 are prevalent but 搁腻箩补艣别办丑补谤补 accepted only three 谤墨迟颈鈥檚 i.e. Gau岣嵞珁a, 痴补颈诲补谤产丑墨 and 笔腻帽肠腻濒墨.

搁腻箩补艣别办丑补谤补 says that the speaking style of people in a known as 谤墨迟颈 (style). C.f.

鈥�惫补肠补苍补惫颈苍测腻蝉补办谤补尘补 谤墨迟颈岣� 触鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-III, Pp- 9

In the time, 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 followed the 碍腻惫测补-辫耻谤耻峁�a than he first goes to the eastern side of India i.e. 础峁単补, 痴补峁単补, Sahu, Brahma and 笔耻峁囜笉峁沘. In this time 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 tried to attract 碍腻惫测补-辫耻谤耻峁�a with her dress and speech, which was composed of 厂补尘腻蝉补 (compound), 础苍耻辫谤腻艣补 (alliteration) and Yoga-痴峁泃迟颈, known by the name of Gau岣嵞珁a 谤墨迟颈. In the province of 笔腻帽肠腻濒补-诲别艣补 碍腻惫测补-辫耻谤耻峁�a was enamored of 碍腻惫测补-vidy膩 and than 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 uses the 厂补尘腻蝉补 (compound) and 础苍耻辫谤腻艣补 (alliteration) in her sentences which was known as 笔腻帽肠腻濒墨-谤墨迟颈. In this way, when 碍腻惫测补-辫耻谤耻峁�a proceeded to the southern part of India like Malaya, Mekala, Kuntala, Kerala, 笔腻濒补, 惭补丑腻谤腻峁ａ弓谤补 and 碍补濒颈峁単补. In this time 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 sported various types of dresses and performed dances with songs and music.

There 碍腻惫测补-辫耻谤耻峁�a鈥檚 composition were devoid of 厂腻尘腻蝉补 (compound) but characterized by 础苍耻辫谤腻蝉补 and 驰辞驳补-痴峁泃迟墨 also known as 痴补颈诲补谤产丑墨 谤墨迟颈. In this description 搁腻箩补艣别办丑补谤补 does not uses anywhere L膩tiya 谤墨迟颈 of 础惫补苍迟墨诲别艣补, because he think that there is no any difference between 笔腻帽肠腻濒颈 and Lat墨ya 谤墨迟颈.

When 碍腻惫测补-辫耻谤耻峁�a left the place and 骋辞耻谤墨 created 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 as wife of 碍腻惫测补-辫耻谤耻峁�a then she ordered to 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 for run after 碍腻惫测补-辫耻谤耻峁�a and pleads with him to return home by saying:

鈥�e峁�a te 谤耻峁Ｄ� 诲丑补谤尘补辫补迟颈岣� 辫耻谤补岣� prati峁ａ弓hate, tadanuvarttaistana峁� nivarttaya ca 触鈥�

- 碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-III, Pp- 7

Then, 厂腻丑颈迟测补-痴颈诲测腻-痴补诲丑奴 followed the 碍腻惫测补-辫耻谤耻峁�a岣�. There 搁腻箩补艣别办丑补谤补 described various parts of India with their various types of shorts, customs and languages of people. Here we can see the similar with concepts of Bharatamuni, who think that, in this world, there are different types of people, customs, food-habit, language, behavior based on their region. But there have some of the things are universally accepted by all the people, which is known as the Pra惫峁泃迟颈.

So we can see in the 狈腻峁瓂补艣腻蝉迟谤补 says:

鈥榩峁泃hivy膩峁� n膩n膩诲别艣补 - ve峁�a - bh膩峁Ｄ乧膩rav膩rt膩岣� khy膩payat墨ti pra惫峁泃迟颈岣�| 惫峁泃迟颈艣ca nivedane |鈥�

- 狈腻峁瓂补艣腻蝉迟谤补 of Bharata: XIII

Where Pra惫峁泃迟颈鈥檚 are expressing by man it is called by 痴峁泃迟颈. In this time, 搁腻箩补艣别办丑补谤补 says about Pra惫峁泃迟颈 as: 鈥�tatra ve艣aviny膩sakrama岣� pra惫峁泃迟颈岣�鈥�^[2], which four Pra惫峁泃迟颈鈥檚 are found in 础耻岣峢补尘腻驳补诲丑墨, 础惫补苍迟墨, P膩nc膩lamadhyam膩 and 顿补办峁�i苍腻迟测补. 痴峁泃迟颈 means 痴测补辫腻谤补 and says: 鈥�惫颈濒腻蝉补惫颈苍测腻蝉补办谤补尘辞 惫峁泃迟颈岣�鈥�^[3], which are two 碍补耻艣颈办颈 and 膧谤补惫补迟墨.

However, Bharatamuni says about the genesis of 痴峁泃迟颈 from the Vedas as:

鈥�峁沢ved膩d bh膩rat墨惫峁泃迟颈ryajurved膩ttu 蝉腻迟迟惫补迟墨 |
办补颈艣颈办墨 s膩maved膩cca 艣e峁Ｄ乧膩tharva峁嚹乼tath膩 || 鈥�

- 狈腻峁瓂补艣腻蝉迟谤补 of Bharata: Ch-XX/25

But, 搁腻箩补艣别办丑补谤补 also follow the ancient tradition and established his own views. There he thinks, it is impossible to gives the all the description of 痴峁泃迟颈鈥檚 and Pra惫峁泃迟颈鈥檚 in all regions. So he divided all the country into four parts and there he applied four types of 痴峁泃迟颈鈥檚 and Pra惫峁泃迟颈鈥檚.

Footnotes and references:

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[1]:

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/4/6.

[2]:

碍腻惫测补m墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-III, Pp- 9

[3]:

Ibid, Ch-III, Pp- 9