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Frescoes of Hindu gods and goddesses including Krishna were often executed on the mud walls of village houses in Mithila, the birthplace of the poet Vidyapati, and the style of painting with its brilliant colours and brusque distortions testified to the great excitement still engendered by Krishna's name.
I wait for the moment when my body will grow golden at his touch. Vidyapati says, "Immense is your good fortune, and blessed is your love." I feel my body vanishing into the dust whereon my beloved walks. I feel one with the water of the lake where he bathes. Oh Sakhi, my love crosses death's boundary when I meet him. My heart melts in the light and merges in the mirror whereby he views his face.
"These could not have been written even by Vidyapati or Chandidas!" he rapturously exclaimed. "I really must have that MS. to make over to Akshay Babu for publication." Then I showed him my manuscript book and conclusively proved that the poems could not have been written by either Vidyapati or Chandidas because the author happened to be myself.
I recognize clearly today that Bimala has been languishing because of a famine of companionship. Then whom shall I blame? Like Vidyapati I can only lament: /* It is August, the sky breaks into a passionate rain; Alas, empty is my house. */ My house, I now see, was built to remain empty, because its doors cannot open. But I never knew till now that its divinity had been sitting outside.
August comes laden with rain clouds and my house is desolate. The stormy sky growls, the earth is flooded with rain, my love is far away, and my heart is torn with anguish. The peacocks dance, for the clouds rumble and frogs croak. The night brims with darkness flicked with lightning. Vidyapati asks, "Maiden, how are you to spend your days and nights without your lord?"
It has been generally assumed that his age has been exaggerated but that the date of his death is correct. If it can be proved, as contended, that he was preaching in 1505, there would be no difficulty in admitting that he was independent of Caitanya and belonged to an earlier phase of the Vishnuite movement which produced the activity of Vallabha and the poetry of Vidyâpati.
Jayadeva's poem quickly achieved renown in Northern and Western India and from the early thirteenth century became a leading model for all poets who were enthralled by Krishna as God and lover. In Bengal, the poets Vidyapati and Chandi Das flourished in about the year 1420, while in Western India, Mira Bai, a local princess, began a wide-spread popular movement.
Let no one ask a man's caste or sect. As. Soc. Bengal, Part I. for 1882 and Coomaraswamy's illustrated translation of Vidyâpati, 1915. It is said that a land grant proves he was a celebrated Pandit in 1400. Krittivâsa was born in 1346 and roughly contemporary with Râmânand. Thus the popular interest in Râma was roused in different provinces at the same time. III. p. 190, cf. vol. I. p. 88 and vol.
It was there that Jayadeva flourished in the last days of the Sena dynasty and the lyrical poet Chandîdâs at the end of the fourteenth century. About the same time the still greater poet Vidyâpati was singing in Durbhanga. For these writers, as for Caitanya, religion is the bond of love which unites the soul and God, as typified by the passion that drew together Râdhâ and Kṛishṇa.
From the twelfth century onwards Bengal had constantly celebrated the loves of Krishna the poets Jayadeva, Chandi Das and Vidyapati being all natives of this part of India. Hymns to Krishna were sung in the villages and as part of this fervid adhesion, local manuscripts of the Bhagavata Purana and the Gita Govinda were often produced.
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