There is no story of Banga Brahmanas, but there are many scriptures available in this area (east) of Bengal too many Brahmins lived. The news of the existence of Radhiyya, Barendra and perhaps Vedic and planetary Brahmins is also available from other independent evidence. Radhi and Barendra are only geographical definitions; Primitive scripture evidences existed about the existence of Vedic Brahmins; And the astrologers seem to have come from the outside of the Shakdavi Brahmin. The interpretation of Kuluji about them is irrelevant and non-historical. The same thing is said about the geographical divisions of Vaidya and Kayasthas. Vallal and Lakshmanasena's names are associated with the Kollyini system, but the memories and usage books that were written during these two kings were not mentioned in one of the scriptures that have their own scriptures; Apart from this, Kulin Bhatta, Holayudha, Aniruddha, etc., of the famous Brahmin scholars, and many unexplained Brahmin's names are found in contemporary books and lipimala, but none of them have forgotten even Kulin Kahli. If the name of Vallal and Lakshmana were associated with the rise of Kollyini Pratha, none of his own people mentioned him, his reference was not found in contemporary texts and inscriptions, it would be very surprising. Ganai division of Brahmanas is also an integral part of Adi Shakshini and Kaulilipatha. The origin of the gaari is from the village; The Brahmin settled in that village, he used to get the identity of Gani according to the village name. Baptism, Bhatta, Chatt etc. With the name of the village, the Upadhyay or Acharya was involved in the creation of Bandyopadhyay, Bhattacharya, Chattopadhyay etc. In fact, these villages of Vaidya, Bhatta and Chatta Brahmanas are being seen in eighth century-old scriptures. Therefore, all of these gene stages have originated from the natural geographical context and its beginning was seen in the sixth-seventh century- there is no proper reason to combine it with Adishakahini or Kollyini system. Vaidya and any other person has been called Adi Shoor and Vallalasena. The information is historically historic. Sen's doubtful; These people and probably the Shurrao non-Bengali Therefore there is no reason to associate them with the Bangali Vaidya hybrancer.
There are many types of inconsistencies and diverse inconsistencies in Kuluji books. Recent scholars have shown it all at their fingertips. I just briefly mentioned some historical logic. For these reasons, the testimony of Qulshastra does not seem to be reliable in the historical discussion. But a historic indication of folklore can be seen in them, and it is difficult to deny that sign. The caste, the sub-social system, the memory system which was introduced in Bangladesh in the fifteenth-sixteenth century, had an ancient history, and folkloric was associated with the history of Shur, Sen and Varman dynasties, not with Pala, Chandra or any other dynasty, It's remarkable. We know without doubt the Senas and Varman families are non-Bengali; The oasis are probably non-Bengali; It is also known to us that under the umbrella of both Sen and Varman state and dynasties, and during their time, Brahmanic memory and use-rule in the country, all environment and environment of mythical Brahmanical sovereignty, has been expanded and established all over the world by taking all the details. That is the indication of the Kuluji Granths. This does not seem to have been falsified as folklore. Secondly, the ancient history of some of the tribes seems to have existed in the fifteenth-sixteenth century, and it has also been used in the Kuluji texts. The testimony of some of these dynasties can also be supported by independent independent evidence. (11) The charijigrantes are supported by Radha, Barendra, Vedic and Planetarium, this four-level division of Brahmins and independent independent evidence. At Kaltashastrgnatthala, at least some of the gaari names of different sections of the Brahmanas are found in Lipimala and contemporary memorials.