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In poetic convention, there are four types of conventions relating to the 碍腻尘补诲别惫补 viz.

1. 碍腻尘补诲别惫补 is corporeal and non-corporeal,
2. 碍腻尘补诲别惫补鈥檚 arrows are flowers and bow is the rainbow,
3. The row of bees is his bow string and
4. The monster and the fish on his banner.

(i) In the 碍耻尘腻谤补蝉补峁僢丑补惫补 illustrate the non-corporeal 碍腻尘补诲别惫补 by the 艣濒辞办补:

鈥�办谤辞诲丑补峁� prabho 蝉补峁僪补谤补 sa峁僪are ti y膩vad 驳颈谤补岣� khe marut膩峁� caranti |
t膩vatsa vahnirbhavanetrajanm膩 bhasm膩va艣e峁�a峁� 尘补诲补苍补峁� 肠补办腻谤补 || 鈥�

- 碍耻尘腻谤补蝉补尘产丑补惫补 of 碍腻濒颈诲腻蝉补: Canto-III/ 72

Therefore 搁腻箩补艣别办丑补谤补 says about the non-corporeal nature of 碍腻尘补诲别惫补 as:

鈥�诲丑补苍耻谤尘腻濒腻 尘补耻谤惫墨 kva峁嘺dalikula峁� lak峁�yamabal膩mano
  bhedya峁� 艣abdaprabh峁泃i ya(taya) ime pa帽cavi艣ikh膩岣� |
iy膩n jetu峁� yasya tribhuvanamana峁単asya 惫颈产丑补惫补岣�
  sa va岣� k膩ma岣� k膩m膩ndi艣atu dayit膩p膩峁単avasati岣� || 鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XVI, Pp- 87

And the corporeal nature of 碍腻尘补诲别惫补 as:

鈥�补测补峁� sa bhuvamatrayaprathitasa峁儁ama岣� 艣a峁卥aro
  bibhartti vapu峁Ｄ�'dhun膩 virahak膩tara岣� k膩min墨m |
anena kila nirjit膩 vayamiti priy膩y膩岣� 办补谤补峁�
  kara峁噀 parit膩岣峚yan jayati j膩tah膩sa岣� smara岣� || 鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XVI, Pp- 87

Here, from the both of the 艣濒辞办补 describe the 碍腻尘补诲别惫补 is corporeal and noncorporeal in the poetic composition.

(ii) In the poetic composition, 碍腻尘补 is described endowed with Vasanta-碍腻濒补, in which the flowers get bloomed and attract all living being with its smell. 搁腻箩补艣别办丑补谤补 doesn鈥檛 accept these types of poetic convention in poetic descriptions.

In the 狈补颈峁�a诲丑补测补肠补谤颈迟补 illustrate this flowery bow of 碍腻尘补诲别惫补 as:

鈥�rajapada峁� 峁�a峁璦padakojustam hitv膩tmana岣� pu峁�pam补测补峁� 辫耻谤腻峁嘺峁� |
avyatmabh奴r膩driyat膩m sa bhaimay膩 bh奴yugamantarad峁涐梗峁璦mu峁ａ弓ic膩pam || 鈥�

- 狈补颈峁�a诲丑补测补肠补谤颈迟补 of 艢rihar峁�a

Here in this 艣濒辞办补 describe the bow of 碍腻尘补 is made by flowers.

The five arrows of 碍腻尘补诲别惫补 i.e. Aravinda, 础艣辞办补, Cuta, Navamalika and 狈墨濒辞迟辫补濒补 are explained in the 础尘补谤办辞峁�a as:

鈥�艣ambar膩rirmanasija岣� ku sume峁�urananyaja岣� |
pu峁�padhanv膩 ratipatirmakaradhvaja 腻迟尘补产丑奴岣� || 鈥�

- 础尘补谤办辞峁�a of Amarsi峁僪a: I/ 1/ 27

In the 骋墨迟补驳辞惫颈苍诲补, Joydeva also explain about this concept and compare the lips, throat, eyes, nose and teeth of 搁腻诲丑补 with the Bandhuka, Madhuka, 狈墨濒辞迟辫补濒补, Tila and Kunda flowers. But 搁腻箩补艣别办丑补谤补 not recognized these types of convention and not gives any such illustration in his K膩vyam墨m膩峁僺膩.

(iii) In this types of convention has been illustrated in the 峁歵耻蝉补峁僪腻谤补 as:

鈥�praphu llac奴t膩峁卥u rat墨k峁ａ箛as膩yako dvirepham膩l膩vilasaddhanurgu峁嘺岣� |
man膩峁僺i vedvu峁� surataprasa峁単in膩峁� vasantayoddh膩 蝉补尘耻辫腻驳补迟补岣� priye || 鈥�

- 峁歵耻蝉补峁僪腻谤补 of 碍腻濒颈诲腻蝉补: Ch-VI/1

Here the 碍腻尘补, the God of Eros describe in the form of a warrior. However 搁腻箩补艣别办丑补谤补 doesn鈥檛 mention about this convention.

(iv) In this popular convention is included among the celestial convention by 搁腻箩补艣别办丑补谤补, but in the 碍腻惫测腻苍耻艣腻蝉补苍补惫颈惫别办补 Hemacandra says it as the niyamas. In the works of 碍补惫颈办补濒辫补濒补迟腻惫峁涐弓峁璱 and 础濒补峁僰腻谤补艣别办丑补谤补 also agree with 贬别尘补肠补苍诲谤补鈥檚 concepts.

To illustrated in this convention 搁腻箩补艣别办丑补谤补 says that

鈥�肠腻辫补峁� pu峁�pam补测补峁� g峁沨膩峁嘺 尘补办补谤补岣� ke tu岣� samucchr墨yat膩峁�
  cetolak峁�yabhida艣ca pa帽ca vi艣ikh膩岣� p膩峁嘺u puna岣� santu te |
诲补驳诲丑腻 办腻辫颈 tav膩k峁泃e岣� pratik峁泃i岣� k膩mo'si ki峁� g奴hase
  r奴pa峁� dar艣aya n膩tra 艣a峁卥arabh补测补峁� sarve v补测补峁� vai峁ａ箛av膩岣� || 鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XVI, Pp- 86

And also,

鈥�m墨nadhvajastvamasi no na ca pu峁�padhav膩 ke liprak膩艣a tava manmathat膩 tath膩pi |
ittha峁� tvay膩 virahitasya mayopalabdh膩岣� k膩nt膩janasya janan膩tha 肠颈谤补峁� 惫颈濒腻辫腻岣� || 鈥�

- K膩vyam墨m膩峁僺膩 of 搁腻箩补艣别办丑补谤补: Ch-XVI, Pp- 86

Here the both 艣濒辞办补 describe 碍腻尘补诲别惫补 as monster-bannered and fish-bannered.