The mediation between the Aryans and the Eastern cultures was widening in Central Diai and the 'Mrechh' and 'Dasyu' of pre-Eastern culture were recognized in the Arya Samaj. Two examples of this recognition can be gained and include in the Arya Samaj. The Ramayana is being seen, (22) Fisheries-Kashi-Kosal comayb, along with the dynasties of Vanga-Orga-Magadha Kama are being married to the Ayodhya dynasty. There is more meaningful story than this, in wind and matsyapura, in Mahabharata. In this story, the story of the creation of the five eldest sons of the old Rishi of the elderly in the womb of the wife of the Asuraj sacrificed; This fifth son is named Anga, Vanga, Kalinga, Pundra and Soum; Their names emerge from the names of five five populace. (23)
After initial pollution and communication, these bandits and muffle curves of Bangladesh gradually agreed to gain recognition and place in the Arya Samaj system. This recognition and place that has not happened in one day is easily understood. In the centuries, there were conflicts and conflicts on the other, recognition and involvement were on the other side - sometimes there was no doubt about the slow calm, ever fast rigorous flow. Before the country's economic and economic effects were met, there was a gradual decline in the level of suspicion about social and cultural benefits. Human beings have been given the limits of auspiciousness from the West Samundra to the East Bank, that is, at least part of the ancient part of the ancient part of the Agangir. Indigenous (24) Manu Pundra, the people of Komak say 'Bratya' or fallen kshatriya, and are making string quotes dualid, shock, china Etc. with foreign nations (25) But it is said that the Kshatriya of Vanga and Pandunda are right; Both of Vanga and Radha kum have been called Aryan Komas in Jain Jugana (26), not only that, in the Mahabharata, some places of ancient Bengal are being recognized and recognized as pilgrimage, such as the Kartayatir in the land of Pundra, Bhagirathi Sagar-Sangam of Soumadesh. (27) Arjuna Tirthankaras of Angav-Vanga-Kalinga had brought Brahmins in various ways during the Navaratya; Vatsyayana has mentioned Brahmin of Gaur-Vanga in his Kamasutra (3rd-4th century). That is, the ancients of Bangla and Bangalis are progressing gradually, this is the indication of these myths. The support of this hint is found in the mavavarata and myths. Wind and mangasapura, in the Mahabharata of Vanga, Soum, Pundra, it is said to be the scourge, even the grave, the puland and the kiratadera. (28) The longest story of Rishi, which was recognized and included in any of the Brahmins, bearing any concrete proof. Most conquered people were recognized and included in the shudra phase, there is no doubt about it. Manu says, the pundrakas and kirtas were Kshatriyas, but they did not come in contact with Brahmanas for long, they abandoned Brahmanik Pujaetra etc., and because of them they were reduced to Shudra level. (29) In the case of other groups, it may be as such. Manu has told the Koirtsad a hybrid color, but Bishnupurana says to them, "Abrahmana," that is, beyond Brahmanical society. But on the one hand, on the one hand, on the one hand, and the continued decline of promotions on one side, no matter what the information is, the Aryan color scheme, along with the expansion of the influence of Aryan culture, was gradually establishing its roots in the country. It is not only the Brahminic people who carried the Aryan culture and social system in Bangladesh but Jain and Buddhists can also demand equal achievement in this regard. They were not anti-superstitious, but the Aryans were not anti-social, and did not even deny the caste system.