part 1

We have already said that there is no way to set any kind of race or above, being used with anonymity. In this era, news of a class official known as Kayastha is found, for example, the first Kayshaa Shampaar, Skandpal, Biparpal, Karan-Kayastha Navadatta, Kayastha Lordchandra, Rudradas, Devadatta, Krishnadas, Naysoen of the Senior, etc. There is no time to suspect the officials who are there. In the meaning of Kayastha Vaijanti (one hundred centuries), the author, and the supporter of Kayastha and Karan, also speaks. (1) In the commentary of Kharaswamy's Amark Kumam (2) The meaning of karana is similar to that of a class official. Gahadbalaraja Govindachandra's two great Bengali author, Jahan, said that he was introduced to Katha as one, and he was one of the "karnikodetso." (3) Chandelaraj is also considered as synonymous with karna and kayastha in the Ajayagarh script of Vishvajarna. (4) The official of the Kayasthas is also supported by ancient Vishnu and Yajnavalkya memorials. 5) They were the writers of the royal document in Bishnashimari; Yajnabalakshmashiraka commentator said that the Kayasthas were writers and accountants. The typical type of writing method used to keep accounts in Bihar region is still called "Kathy" script. The word karan has also been used in the sense of author and accountant; It is an indication of all the evidence that in both cases only two words of kayastha and kayastha have been used separately, such as in Gaurampa Patrol plate of 870. (6) It is said in the great form but in the form of karyana and kyastha synonyms (7) The Karan community still in the north Bihar. As a branch, the North Radhian Kayshas are still known as their own Karna. The people of Midnapur, Orissa and Madhya Pradesh think of Chitragupta as their ancestor, that Bengali kayasthas too do that. In the ancient times, however, in the subsequent times, in the ninth and tenth century AD, it was considered to be a synonym for kayastha and kayastha; India and elsewhere. In Bangladesh, the Kahnas were lost in the name of Kayastha. Anyway, in the era of the era we are discussing, in the scriptures of Bengal, the use of the words of Kayastha is found, as well as the words of the words and the ancient Greek and Persian documentaries, the news of a class of evil officials is reported; They and writers and accountants. It is not impossible to have a touch of our Kayastha word with this Kathiyya-satyatya. It can be thought of in this context that in this era scriptures there is no kyasasthan and color or subnormal words - lifelong words, in this age of Kayshwar, still do not have any kind of color or color. At least two scripts of this era are mentioned in the works. The author of Gaiyighar Pattoli was a gentleman, who was Karan-Kayastha, and King of Loknath Patole of Tripura, Loknath himself was performing his identity. The reason: It is as clear as the mention of Kaavastha that the identity of Navadatta is negligible, and if it is not clear that it is a synonym of kayastha, then there is a close link between that between them. Notable by the performance of Loknath and other aspects. His mother-in-law Keshab has been told, 'Parshar'; Grandfather 'Dwijabar', 'Dwijasattama', '' Dwijasattama '', and the descendants of Buddha Pratipthama, Muni Bharwaja. The meaning of 'Parashar Keshab' is that Keshav's Brahmin father married a Shudrani. However, Keshab was the army's chief, and he had considerable respect in contemporary state and society. The marriage of Brahmin bride and Shudra daughter was not condemnable in the society and society, it was not known that there was no objectionable in the next, it is from the composition of Bhavdev Bhatta and Jaymutbahana of Smriti. Loknath's own observation is difficult because it is difficult to say. It is understood that the father of Loknath married a Parshar-Dulha; That is why Lokanath had gone down in the caste, or was his father doing the same? There is nothing to do with doing this or doing a classical word. However, it was understood that the use of these two words is fairly schizophrenic, but the scholarship is at risk of being enacted in a gradual manner, it is understood that karana or kayastha is no longer considered as a color or a fable.