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the theory of Guņa propounded by Vāmana on the same method as initiated by Mammaţa. The Gup as of Vāmana can be included into three Guņas of Mammata. Some of the guņas of Vāmana are simply the absence of blemishes and some are even positive defects and hence they cannot be accepted as Guņas. Guņas as they are the qualities of Rasas are three in number because in the experience of various Rasa mind undergoes three states. It melts like a wax or it kindles like a fire or it pervades like a water. In the experience of Śộngāra, Karuņa, śānta, Melting, (Druti) takes place. Thus the Guņa Mādhurya (sweetness) is the cause of Druti in these Rasas and resides in them permanentlly. Oja Guņa makes the mind brilliantly expanded and enkindled hence it is present in the heroic (vira) Fuirious (Raudra) and the disgustful (Bībhats) The Prasāda (Perspeunity) causes the mind to pervade like fire pervading any fuel or water pervading a pure piece of cloth and it is found in all the Rasas.
VIlth Kirana deals with the figures of sound (Sabdālamkāra) The author defines and classifies them. Vakrokti, Anuprāsa, Yamaka, Sleșa, Citra, Punaruktavadābhās are the figures trealed by Kavikarņapūra.
Villth Kirana defines and illustrates the figures of sense. (Arthālaskāras) In the beginning the varieties of the figure Upamā are treated in detail. Thereafter other figures based on similarity Utpreksā, Rapaka, Samdeha etc are discussed. The tigures based on other principles apart from the principle of similarity are treated there after. Figures as (i) Contrast (virodha) (ii) Enumeration of related things in two correspoding sets (yathāsamkhya) (iii) Exclusive specification (Parisamkhya), (iv) Presumption (Arthāpatti) (v) cummulative utterance (Samuccaya) etc are based on differant forms of statement (vākya Nyāya) Similary the figure kävyalinga is based on logical proposition (Tārka Nyāya) The figures vyājokti, vakrokti etc are based on covertness of utterance. Kavi Karnapura deals with them all on the same pattern as they are treated by Mammaţa and his followers.
The IXth Kirana is exclusivly given to the treatment of concept of Rīti which has been dealtwith elaborately by Vāmana in his Kävyālamkāra Sūtravștti.; As the concept of the Guņas changed in the hands of the followers of Ras Dhvani system so did Rīti. Riti which has wider meanins ne system of Vāmana turned to
