पृष्ठ 202, कुल 381 में से

संदर्भ में पढ़ें

पृष्ठ 202

1. अथ etc. After tracing the origin and history of
  metrical composition, the author in the next two pages (8-9)
  seeks to explain the varieties of poetical composition in
  accordance with the natural surroundings, and customs and
  manners of the different people. These are called styles and
  Rājaśekhara classifies them into four distinct groups. These
  four groups, each consisting of Pravṛtti, Rīti and Vṛtti, are already
  mentioned by Bharata in chapter 13 of his Nāṭyaśāstra. Rāja-
  śekhara adds to the description of the four groups, four verses of
  his own, describing women's dress in four parts of India with
  the preamble—तां ते मुनयोऽभितुष्टुवुः and seeks in these pages to discover
  scientific explanations for the different styles of writings which
  existed in early Sanskrit compositions. Incidentally, he mentions
  also the four Pravṛttis or वेषविन्यास, Vṛttis or विलास‌विन्यास and Rītis or
  वचनविन्यास adopted by the people living in the four divisions of India.
  In the eastern part of India, there are: Audramāgadhī
  Pravṛtti, Bhāratī Vṛtti and Gauḍīyā Rīti.
  In the Pāñcāla country, there exist: Pāñcālamadhyamā
  Pravṛtti, Sāttvatī and Ārabhaṭī Vṛttis and Pāñcālī Rīti.
  The countries of Avanti etc. have: Āvantī Pravṛtti,
  Sāttvatī and Kaiśikī Vṛttis.
  The Southern part of India has: Dākṣiṇātyā Pravṛtti,
  Kaiśikī Vṛtti and Vaidarbhī Rīti.
  Among the Pravṛttis, Vṛttis and Rītis mentioned above
  Rājaśekhara seems to attach a relative superiority to the Vaidarbhī,
  Kaiśikī and Dākṣiṇātyā style of the southern India; because he
  states that Kāvyapuruṣa was pleased and brought under control by
  Sāhityavidyāvadhū only through the style current in South India.
  It seems, however, strange that he failed to recognize the Lāṭīyā
  Rīti of the dialects of the countries Avanti etc. though the whole
  of the Avanti or Lāṭa country had been frequently described by
  him in his works. (See Kāvyamīmāṁsā p. 34. l. 7 and Bāla-
  rāmāyaṇa, act X). The reason for this, seems to be that he did
  not favour the idea of creating a new Rīti of Lāṭīyā as proposed
  for the first time by Rudraṭa, because there is not much difference
  between the two Rītis, Pāñcālī and Lāṭīyā. In the history of the
  development of Rītis, Bhāmaha did not acknowledge the existence

पृष्ठ 201 पृष्ठ 203