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But what about Riti in Anandavardhana's scheme? While Anandavardhana holds Riti as dependent on Guņa like the Vșttis, Upanāgarikā, etc., strictly speaking there is no room for Rīti in either Ānandavardhana's scheme or in Abhinavagupta's. Although Riti can be Rasocitaśabdavyavahāra, yet that role is assigned to the Vittis, Upanāgarikā, etc., which now means not varieties of Anuprāsa, but the use of words suitable to Rasa. Under these circumstances, it is not surprising that Mammata gives an equation of the three Ritis with the three Vșttis. For Mammața, Vịtti (Anuprāsa) is the arrangement of letters suitable to Rasa.
Finally, Mammata observes that it is these three Vștti's that are called the Vaidarbhi Riti, the Gaudi Riti and the Pāñcāļi Rīti according to some. Hemachandra's Stand on Ritis
It is clear that Hemachandra almost entirely follows Mammața in this regard. And like Māņikyachandra, he would say : "Etena ritayo vịttyātmakā ityarthah."
It may be pointed out that Hemachandra, while he quotes and completely follows Mammața here, does not treat of these three Vșiti's, which are the same three Rīti's, in the Sabdalamkāra Section (Adhyāya V) but, with a slight improvement, treats of them in this (Guņa) Chapter, as Dr. V. Raghavan rightly points out ('Some Concepts etc.', p. 188). Therefore he does not consider them (three Vșttis) as Anuprāsa Jāti's but merely as three kinds of Varna Sanghatanā.
After noticing the treatment of Vịtti's and Rīti's in Bhoja and Jagannātha, Dr. V. Raghavan observes: "Fortunately these Vșttis disappear in later literature. Even the old Vịtti's, Upanāgarikā, etc., pass into obscurity and Hemachandra is perhaps the last to mention them. Later writers completely forget the names Upanāgarikā etc. as Vstti's standing for such use of words as are suggestive of Rasa."1 4 5
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