309. 310 HISTORY OF SANSKRIT POETICS

310 HISTORY OF SANSKRIT POETICS

कयठामरस (सरस्वतीकएठामरय of भोज), काव्यप्रकाश, गीतगोविन्द (vol. 24 P, 94), चित्रचन्द्रिका (his own work, vol. 24 p. 96), दयडी (vol. 23 p. 58 and p.79 called दण्डीकार), भरत, वामन. He does not mention the name of his father or does not give any other information about himself. At the end he says : 'विदुधा पद्यसूत्रेण गुम्फितालङ्कृति- मया। सूत्रमको यथा न स्यादेतस्या: कलयेतथा ।'. This indicates that the illustrative verses are his own. 36 The भक्तिरसामृतसिन्ध and उज्ज्वलनीलमण of रूप- गोस्वामिन. The great Vaisnava movement inspired by Sri Caitanya (1486-1533 A. D.) produced an erotico-mystical technique. Dr. De in 'The Vaisnava faith and movement in Bengal' (1942, Calcutta) furnishes an exhaustive and well- documented treatment of this movement. Our concern with that movement is due to the fact that रूपगोस्वामी was inspired to write the above works to place the doctrine of bhakti concentrat- ed on Krsna into the garb and phraseology of the rasa theory. Religious hankerings and spiritual mysticism are here clothed in the language and ideology of earthly love and passion. It is impossible to give even a brief account of these two works within the limited space that I can afford. Ishall content myself by giving a very brief outline of the उष्ज्वलनीलमखि. Those who want further information may read the original works and the analysis of the भक्तिरसामृतसिन्धु and उज्ज्वलनीलमणि furnished in the abovementioned work by Dr. De at pp. 126- 153 and pp. 153-167 respectively and the paper 'Bhaktirasaśāstra in Bengal Vaişnavism' (by Dr. De) in I. H· Q. vol. VIII pp. 643-688. The उज्ज्वलनीलमणि1 has been published in the K. M. Series (1932) with two commentaries, viz. लोचनरोचनी of जीवगोस्वामी,

1. The last verse is : भयमुज्ज्वलनीलमणिरग हनमहाघोषसागरप्रभवः । भजतु तव मकरकुएडलपरिसर सेवीचितीं देव I।. It says thatit may reach the ears of Srikrsna who dwelt in the ocean-like Nandavraja. The word उज्ज्वलनीलमणि applies to the work and also to श्रीकृष्ण who is शभ्ार incarnate and who is described as घननील. उज्ज्वल: मन्नाररसः एव नीलमि: गहन ... प्रभवः also suggests that the work उन्ज्वलनीलमणि arose out of the previous work भक्तिर सामृतसिन्धु. जीवगोस्वामी in his com. on Intro .. verse 2 makes it clear that even when the उज्ज्वलनीलमणि is meant to expound शुङ्गार expli- citly in relation to airgew, it is not meant that is should be laid