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Bharata, the earliest considered rhetorician has mentioned only four 补濒补峁僰腻谤补蝉 in his 狈腻峁瓂补艣腻蝉迟谤补. Those are鈥�

1. 鲍辫补尘腻,
2. 搁奴辫补办补,
3. 顿墨辫补办补 and
4. Yamaka.^[1]

But he has not classified them on any basis. In the 痴颈峁ａ箛耻诲丑补谤尘辞迟迟补谤补辫耻谤腻峁嘺, the writer treats seventeen 补濒补峁僰腻谤补蝉.

He defines all the seventeen 补濒补峁僰腻谤补蝉 but he refrains from illustrating any one of them. 叠丑腻尘补丑补, the first systematic writer on this subject, recognizes two types of 补濒补峁僰腻谤补蝉 as pertaining to words and sense.

Cf.鈥�

艣补产诲腻产丑颈诲丑别测腻濒补峁僰腻谤补产丑别诲腻诲颈峁ａ弓补峁� 诲惫补测补峁� 辫耻苍补岣�/^[2]

In 碍腻惫测腻濒补峁僰腻谤补, 叠丑腻尘补丑补 treats thirty eight 补濒补峁僰腻谤补蝉 belonging both to words and senses. 叠丑腻尘补丑补 thinks that Vakrokti is the main cause of 补濒补峁僰腻谤补. He rejected 厂耻办峁�m补, Hetu and 尝别艣补 as 补濒补峁僰腻谤补 because he failed to observe Vakrokti in them. 叠丑腻尘补丑补 says that as the face of a beautiful damsel cannot exhibit its real beauty without ornaments, a poetic creation devoid of 补濒补峁僰腻谤补蝉 like 搁奴辫补办补 etc., also becomes unpleasant.

Cf.鈥�

r奴pak膩dir补濒补峁僰腻谤补蝉tasy膩nairvahudhodita岣�/
na k膩ntamapi nirbh奴峁�a峁� vibh膩ti rama峁嚹玬ukha峁�//^[3]

Dandin has considered 补濒补峁僰腻谤补 in the broader sense, when he states that all the beautifying objects in a 办腻惫测补 are 补濒补峁僰腻谤补蝉. He mentioned four 艢补产诲腻濒补峁僰腻谤补蝉 and thirty-five 础谤迟丑腻濒补峁僰腻谤补蝉. Dandin also has divided 鲍辫补尘腻 into thirty-two types and Yamaka into three hundred and fifteen types.

痴腻尘补苍补 recognizes thirty-two 补濒补峁僰腻谤补蝉, of which thirty are 础谤迟丑腻濒补峁僰腻谤补蝉 and two of them are 艢补产诲腻濒补峁僰腻谤补蝉. He invented a new 补濒补峁僰腻谤补 called Vyajokti and regarded 鲍辫补尘腻 as the root of all the 补濒补峁僰腻谤补蝉.

搁耻诲谤补峁璦 in his K膩vy补濒补峁僰腻谤补 has mentioned about fifty-seven 础谤迟丑腻濒补峁僰腻谤补蝉 (of which thirty鈥搊ne are newly invented) and five 艢补产诲腻濒补峁僰腻谤补蝉. 膧苍补苍诲补惫补谤诲丑补苍补 identifies 补濒补峁僰腻谤补 as a type of dvani.^[4] Again, Kuntaka considered 补濒补峁僰腻谤补蝉 are mainly twenty in number, others being subordinates.

叠丑辞箩补谤腻箩补, 惭补尘尘补峁璦 and 础驳苍颈辫耻谤腻峁嘺 have contributed a new concept in the field of 补濒补峁僰腻谤补. They recognize a new class of 补濒补峁僰腻谤补蝉, known as Ubhay膩la峁僰膩ra or Mi艣r膩la峁僰膩ra. In 叠丑辞箩补谤腻箩补鈥檚 classification of 补濒补峁僰腻谤补蝉, he divided seventy-two 补濒补峁僰腻谤补蝉, in the three divisions having twenty-four each. Bhoja again has developed a new conception. He realized that the comparison of 补濒补峁僰腻谤补 merely with ornaments like 办补峁璦办补, 办耻峁囜笉补濒补 etc is not sufficient. Because, he considered that these ornaments are detachable. Therefore, he classifies ornaments into three sections, viz. 产腻丑测补 (external), 腻产丑测补苍迟补谤补 (internal) and b膩hy腻产丑测补苍迟补谤补 (external-internal). He refers dressing, wearing jewels etc. as external ornaments. They are like 艢补产诲腻濒补峁僰腻谤补蝉; cleaning teeth, dressing hair as internal ornaments, can be compared with 础谤迟丑腻濒补峁僰腻谤补蝉 and bathing, treating hair with fragment smoke etc. are external-internal 补濒补峁僰腻谤补蝉, can be resembled with 艢abd膩rth膩la峁僰膩ras.^[5]

惭补尘尘补峁璦 has mentioned about six 艢补产诲腻濒补峁僰腻谤补蝉, fifty-eight 础谤迟丑腻濒补峁僰腻谤补蝉 and two Mi艣r膩la峁僰膩ras.

The 础驳苍颈辫耻谤腻峁嘺 deals with twenty-three principal 补濒补峁僰腻谤补蝉 of which nine are of 艢补产诲补, eight of Artha and six of 艢补产诲腻谤迟丑补. 础驳苍颈辫耻谤腻峁嘺 defines 础谤迟丑腻濒补峁僰腻谤补 as adornment of meaning of 艣补产诲补 which again is conceived as the adornment of 厂补谤补蝉惫补迟墨, the goddess of speech herself. It observes that the beauty of words is not charming without the embellishment of sense, and devoid of embellishment of sense, the goddess of speech is like a widow.^[6] Again, 艢abd膩rth膩la峁僰膩ra is compared with the necklace of a beautiful lady that adorns both her breast and neck.^[7]

搁腻箩腻苍补办补 Ruyyaka in his 础濒补峁僰腻谤补蝉补谤惫补蝉惫补 has counted eighty-two 补濒补峁僰腻谤补蝉, six 艢补产诲腻濒补峁僰腻谤补蝉, seventy-five 础谤迟丑腻濒补峁僰腻谤补蝉 and one Mi艣r膩la峁僰膩ra. His classification of 补濒补峁僰腻谤补 has reached a new horizon when he classifies them in a very scientific manner.

He has classified 补濒补峁僰腻谤补蝉 based on the 肠颈迟迟补惫峁泃迟颈 or mental effort鈥�

tadete 肠颈迟迟补惫峁泃迟颈gatatven膩la峁僰膩ralak峁�ita岣�/^[8]

His classification has got five divisions鈥�

1. 厂腻诲峁浥泍补尘奴濒补办补,^[9]
2. Virodha-varga,^[10]
3. 艢峁涐箙办丑补濒腻-varga,^[11]
4. 狈测腻测补尘奴濒补-惫补谤驳补^[12] and
5. 骋耻岣峢腻谤迟丑补辫谤补迟颈迟墨-惫补谤驳补.^[13]

Apart from the above, K膩vy补濒补峁僰腻谤补蝉膩rasa峁僩raha counted forty-one 补濒补峁僰腻谤补蝉, one hundred and four in 颁补苍诲谤腻濒辞办补 and eighty-four in 厂腻丑颈迟测补诲补谤辫补峁嘺. Therefore, it can be seen that, one cannot determine the exact number of alamk膩ras, as they are ever increasing.

Regarding this innumerous feature of 补濒补峁僰腻谤补蝉, 膧苍补苍诲补惫补谤诲丑补苍补 says,鈥�

vacy膩la峁僰膩ravarga艣ca r奴pak膩diry膩v膩nukto vak峁�yate ca kai艣cit, 补濒补峁僰腻谤腻峁嚹乵补苍补苍迟补迟惫腻迟/^[14]

Footnotes and references:

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[1]:

耻辫补尘腻 诲墨辫补办补峁� caiva 谤奴辫补办补峁� 测补尘补办补峁� tath膩/ 办腻惫测补syaite hyala峁僰膩r膩艣catv膩ra岣� parik墨rtit膩岣�// 狈腻峁瓂补艣腻蝉迟谤补, XVI.41

[2]:

碍腻惫测腻濒补峁僰腻谤补 of 叠丑腻尘补丑补

[3]:

碍腻惫测腻濒补峁僰腻谤补 of 叠丑腻尘补丑补, X.13

[4]:

eva峁� vastv补濒补峁僰腻谤补rasabhedena 迟谤颈诲丑腻 dhvaniratra 艣loke鈥檚madgurubhirvy膩khy膩ta岣�/ 顿丑惫补苍测腻濒辞办补, p.6

[5]:

补濒补峁僰腻谤补艣ca 迟谤颈诲丑腻-产腻丑测补岣� 腻产丑测补苍迟补谤补岣� b膩hy腻产丑测补苍迟补谤补艣ca/ te峁�u 产腻丑测补h vastra-malya-bibhusanadyah/ abhyantarahdantaparikrama-nakhaccheda alaka-kalpanadyah/ bahyabhyantarah snana-dhupa-vilepanadayah// Bhoja鈥檚 艢峁涐箙驳腻谤补辫谤补办腻艣补,p. 399

[6]:

arth补濒补峁僰腻谤补rahit膩 vidhaveva sarasvat墨 // 础驳苍颈辫耻谤腻峁嘺, VIII.1

[7]:

Ibid., IX.1

[8]:

础濒补峁僰腻谤补蝉补谤惫补蝉惫补, page.214

[9]:

Ibid., p.25

[10]:

Ibid., p.121

[11]:

Ibid., p. 140

[12]:

Ibid., p. 143,148,164

[13]:

Ibid., p. 173

[14]:

顿丑惫补苍测腻濒辞办补, p.201