An effort is made by later writers on poetics to apply to the doctrine of the sentiments the theory of excellencies (guṇa), which is laid down generally in Daṇḍin, Vāmana, Bhoja, and other writers. In Daṇḍin [703] we find assigned to the Vaidarbha style a miscellaneous number of qualities, ten in all, which are defined in terms sometimes vague and unsatisfactory; these qualities include both those of sense and sound (artha and çabda). They include strength or majesty (ojas), elevation (udāratva), clearness (prasāda), precision of exposition (arthavyakti), beauty or attractiveness (kānti), sweetness or elegance (mādhurya), metaphorical language (samādhi), and in the use and combination of sounds homogeneity (samatā), softness (sukumāratā), and a natural flow (çleṣa). The chief opponent of the Vaidarbha style is given as the Gauḍa; it is vaguely credited with the possession of features the opposite of those of its rival; more specifically, we find it credited with the fondness for the use of long compounds both in prose and verse, while the Vaidarbha objects to such compounds in verse at least, and with affecting alliterations. Vāmana [704] develops the doctrine by distinguishing ten qualities of sense and ten of sound, and he ascribes all the qualities to the Vaidarbha style; to the Gauḍa he allots reliance on force and beauty, to the exclusion of sweetness and softness, while he recognizes as a third style the Pāñcāla, which is marked with sweetness and softness, and therefore is rather feeble. In Mammaṭa [705] and later we find a new view of the qualities; those of sense are explained away as being rather the absence of defects (doṣa), so that the qualities are reduced to the sphere of sound alone. In this regard they are further reduced from ten to three, sweetness, strength, and clearness, and these are now brought into effective connexion with the sentiments.