The concept, definition, and interpretation of modernity were never intended to be grounded in fanaticism or a corrupted social life, where religion obstructs humanity and hinders individuals from being rational. Modernity, as envisioned by philosophers and reformers across cultures, was meant to be a journey of human liberation—a progressive movement toward dignity, equality, and rational thought. 

Unfortunately, in contemporary society, the very essence of modernity appears to have been overshadowed by the rise of fanaticism, where religious and ideological extremism often take precedence over reason and humanity. It is in this context that the timeless contributions of Vidyapati, a 15th-century Maithil philosopher and poet, offer us a beacon of hope and an alternative framework for understanding human existence, social responsibility, and spirituality. 

Vidyapati, often celebrated as a poet and overlooked for his broader philosophical insights, understood the essence of modernity long before the term came into existence. His works, composed primarily in the Maithili language rather than Sanskrit, reflect a profound concern for human dignity, liberation, and collective well-being. His philosophy resonates with the ideas of 18th-century Western thinkers like Hegel, who emphasized human freedom and the unfolding of self-consciousness. 

For Vidyapati, liberation (“moksha”) was not merely an esoteric goal confined to a spiritual elite but an attainable reality for all individuals through collective and rational engagement with society.

In his compositions, Vidyapati elevated the sensory experiences of ordinary people to a higher plane, enabling them to find joy and meaning in their everyday lives. His works aimed to foster a sense of unity and shared experience, creating a guidebook of sorts for navigating the complexities of existence. This inclusive approach to spirituality and social reform was revolutionary, as it sought to break down barriers of language, caste, and class.

The Socio-Linguistic Significance of Vidyapati’s Work

One of Vidyapati’s most notable contributions was his decision to write in Maithili, the vernacular language of his region. At a time when Sanskrit dominated the literary and intellectual landscape, Vidyapati’s choice to use the language of the common people was a deliberate act of empowerment. Through this medium, he created an intimate and accessible world for his audience, providing them with the tools to engage with profound philosophical and ethical questions. 

This socio-linguistic context, which bridges community and philosophy, is rare in the annals of history. Vidyapati’s vernacular compositions not only democratized knowledge but also imbued it with a sense of cultural identity and belonging. It is no surprise that Chaitanya Mahaprabhu, the great Vaishnavite saint, found spiritual ecstasy in Vidyapati’s works. The emotional and philosophical depth of Vidyapati’s compositions continues to inspire generations, offering a timeless template for human liberation and dignity.

“Purushpariksha”: A Groundbreaking Text on Gender and Ethics

Among Vidyapati’s numerous contributions, his work "Purushpariksha" (The Test of Man) stands out as a pioneering text in the Indian tradition. Written in the 15th century, it addresses issues of gender, ethics, and the qualities necessary for achieving purushartha (the four objectives of life: dharma, artha, kama, and moksha). Grierson’s 1836 translation of the text as The Test of Man highlights its enduring relevance, as it was once made a mandatory reading for civil service trainees.

"Purushpariksha" is not merely a didactic treatise but a normative guidebook for character formation. It emphasizes virtues that transcend physical attributes, focusing instead on moral and ethical dimensions. Vidyapati’s concept of religion, as articulated in this work, is deeply personal and private, leaving no room for public proclamations of faith or dogma. Instead, he advocates for a secular approach to life where bravery, virtues, and social responsibility are paramount. 

The “man” in Purushpariksha represents a gender-neutral ideal, embodying qualities that contribute to a just and ethical society. In this sense, Vidyapati prefigures modern discourses on gender equality and secularism, offering a framework where religion remains a personal matter while societal concerns take precedence. Moksha, in Vidyapati’s philosophy, is not an escape from worldly responsibilities but a state of liberation achieved through active engagement with social and ethical issues.

“Kirtilata”: The Philosophy of Dignity

In another seminal work, "Kirtilata", Vidyapati distills the essence of human existence into three simple yet profound words: “Jeevan maan saun” (“Life with dignity”). These words encapsulate the aspirations of countless social movements centred on identity, equality, and human rights. 

Vidyapati’s insistence on dignity as the cornerstone of life underscores his deep concern for the common people, compelling him to write in the vernacular despite his mastery of Sanskrit. By emphasizing dignity, Vidyapati addresses the universal human yearning for respect, recognition, and self-worth. 

His philosophy aligns with modern ideas of human rights and social justice, demonstrating that the principles of equality and liberation are not exclusive to any one culture or era. Through Kirtilata, Vidyapati offers a vision of life where identity and dignity are intertwined, creating a powerful narrative that continues to resonate in contemporary times.

Vidyapati’s Relevance in Contemporary Society

As we navigate the challenges of modern society, marked by growing fanaticism and ideological polarization, Vidyapati’s works offer a profound alternative. His emphasis on personal spirituality, social responsibility, and ethical conduct provides a framework for addressing the conflicts between religion and social concerns. 

Vidyapati’s vision transcends the boundaries of caste, class, and creed, offering a secular interpretation of religion that prioritizes humanity and collective well-being. Unlike the rigid dogmas that often characterize organized religion, Vidyapati’s approach is inclusive and liberatory. He envisions a society where liberation is not confined to spiritual elites but is accessible to all through rational engagement and ethical living. In this sense, Vidyapati’s philosophy challenges the very foundations of fanaticism and religious extremism, offering a path toward a more equitable and compassionate world.

A Call to Reclaim Ethics and Social Responsibility

In today’s world, where ethics and social concerns are often overshadowed by the pursuit of power and material wealth, Vidyapati’s teachings serve as a timely reminder of our shared humanity. His works compel us to reflect on the values that underpin our society and to ask whether we are living up to the ideals of dignity, equality, and liberation. 

Can any other philosopher, literary figure, or state directive provide a comparable framework for social responsibility and a secular interpretation of religion? Vidyapati’s contributions, rooted in the vernacular and accessible to the masses, offer a unique and timeless perspective. His works challenge us to rise above the conflicts of fanaticism and to build a society grounded in ethics, dignity, and mutual respect. 

As we grapple with the complexities of modern life, the wisdom of Vidyapati remains as relevant as ever. His emphasis on human dignity, personal spirituality, and social responsibility provides a roadmap for navigating the challenges of our time. 

By reclaiming the principles articulated in works like Purushpariksha and Kirtilata, we can strive toward a society that values humanity over fanaticism and liberation over oppression. In doing so, we honor the legacy of Vidyapati and reaffirm our commitment to the ideals of modernity and human dignity.

Vidyapati, is also renowned for his ability to bridge the gap between the sacred and the secular, the elite and the common, through his evocative writings. Composing in Maithili, a vernacular language, rather than Sanskrit, not only Vidyapati made his works accessible to the masses, moving beyond the confines of elite literary traditions, his Padavali stands out for its exploration of kama (pleasure) within the framework of devotion, using the love story of Krishna and Radha as a central motif. 

Through their humanized portrayal, Vidyapati presents Radha and Krishna as relatable figures, embodying both divine and earthly love, thus democratizing the idea of spiritual and emotional fulfillment. This approach allowed him to address the common-elite contradiction, as the themes of longing, desire, and joy found resonance with the lives of everyday people while still holding profound spiritual significance for the elite. 

By integrating the purusharthas—dharma, artha, kama, and moksha—into his works, Vidyapati offered a holistic view of human life where worldly pleasures and spiritual aspirations were not in binary opposition but part of a unified experience. His poetry thus served as a medium for blending devotion with the celebration of life's pleasures, appealing to both the commoner and the elite while transcending socio-cultural divides.

The author is a professor of history at Delhi University.