Draft:Bengali–Assamese language
Banga-Kamrupi / Banga-Assamese language:
Historical background of the creation of Bengali language and Assamese language:
West Bengal, the gateway to eastern India, has an ancient history. Historical records of the state of West Bengal include the Maurya, Gupta and Mughal eras and the Pundra, Pala and Sena dynasties. The earliest parts of the history of West Bengal are recorded as belonging to the Vedic period when the state was inhabited by countless people of various origins and ethnicities. The kingdom was ruled by a number of chieftains during the epic Mahabharata period and was ruled by the Aryas during the later Vedic period.
In 551 BC Mahajanapada Banga, Mahabharata Anga, Banga and Kalinga kingdoms are mentioned as kingdoms close to Bharatvarsha or ancient India. Civilization in Greater Bengal dates back to 4,000 years ago. During this period Dravidian, Tibeto-Burmese and Arasu-Asiatic ethnic groups came and settled in the region. The actual origin of the word Banga or Bangla is unknown. However, it is believed that the region was named after the Dravidian-speaking "Bong" ethnic group who settled in the region around 1000 BC. In 551 BC Mahajanapada Banga, Mahabharata Anga, Banga and Kalinga kingdoms are mentioned as kingdoms close to Bharatvarsha or ancient India. Civilization in Greater Bengal dates back to 4,000 years ago. During this period Dravidian, Tibeto-Burmese and Astro-Assiatic ethnic groups came and settled in the region. The actual origin of the word Banga or Bangla is unknown. However, it is believed that the region was named after the Dravidian-speaking "Bong" ethnic group who settled in the region around 1000 BC. Greek sources mention the existence of a region called Gangaridai around 100 BC. It is probably one of the earliest references to Bengal in foreign literature. The word Gangaridai is believed to be a corruption of Gangahrid (ie, the region in which the Ganges flows through its heart). In the seventh century BC, the kingdom of Magadha was formed with the territory of Bengal and Bihar. The kingdom of Magadha, a conglomeration of several Mahajanapadas, was one of the four principal kingdoms of India during the time of Mahavira and Gautama Buddha. During the reign of the Maurya dynasty almost the whole of South Asia was included in the Magadha Empire. During the reign of Mahamati Ashoka, the greatest hero of this empire in the 3rd century BC, Afghanistan and parts of Persia were also included in this empire.
In ancient times, Bengal had foreign trade relations with Java, Sumatra and Syamadesh (modern Thailand). According to the Buddhist scripture Mahavamsa, a Bengal prince named Vijay Singha conquered Lanka (modern day Sri Lanka) and renamed the country Sinhala. The inhabitants of ancient Bengal went to the Malay Islands and Syamadesh and established their colonies there.
Gaudeshwar Maharajadhiraja Shashankadev was the sovereign ruler of the Gaud Empire of ancient Bengal and the first independent king of a unified state in the Bengal region. He united various small kingdoms of Bengal and formed Gaur township. He is believed to have ruled in the 7th century AD. According to historians he ruled between 593 and 638 AD. The Bengali Calendar or Bangabd starts counting from the day of his accession to the throne. His capital was called Karnasubarna or Kansona. He occupies a prominent place in the history of Bengal. Shashank was the first Bengali emperor and the first independent Bengali artist. He is believed to have ruled roughly between 590 and 625 AD. Two scripts published in his 8th and 10th Rajyangs have been found from Medinipur and another undated script has been discovered from Agra near Kharagpur. Apart from this, we know about him from the copperplates of King Madhavvarma of Ganjam under Shashanka (619 AD), the Banskhera and Madhuban copperplates of Harshvardhan and the Nidhanpur copperplate of King Bhaskarvarman of Kamrup. Inscribed gold and silver coins of Shashanka have also been found. Between the fall of the Guptas and the rise of Shashanka, several independent rulers emerged in Bengal. Their existence is known on the basis of few inscriptions and gold coins. 'Sri Mahasamanta Sashanka' written on a seal found at Rohtasgarh, contemporary literary materials of Banabhata, the accounts of the Chinese pilgrim Hiuen-tsang and the Buddhist treatise Aryamanjushrimulkalpa are important sources of Shashanka's history.
He ascended the throne and introduced Bangabd. Shashanka is credited with creating the Bengali calendar. The term Bangabda is also found in two centuries-old Shiva temples dating back to Akbar's time, suggesting that the Bengali calendar existed long before Akbar's time.
The name Shashanka or Shashankadev is derived from Sanskrit, which is another name for the moon. The name Shashanka-deva therefore expresses the moon god. The Hindu god Shiva is also known as 'Shashank Shekhar' because he holds the moon on his head.
He is referred to as She-shang-qia in the writings of the Chinese monk Xuanzang. He is also called Shashanka Narendragupta, which initially claims that he was a descendant of the later Guptas. In the Sinha dynastic history of Magadha, the names 'Shashanka' and 'Som' are used interchangeably.
Very little is known about Shashank's early life. He is said to have been a Shaiva Brahmin. Nagendranath Bose has argued that Shashanka was the son/descendant of King Karnadeva, who founded the city of Karnasubarna.
After Skandagupta's death in 467 AD, the Gupta Empire saw several weak kings. On the other hand, around 480 AD the Alchan Hun armies began to attack the declining empire from multiple directions. The defense of the vast empire put a strain on the royal treasury. Although the Huns were initially repulsed, prolonged attacks hastened the downfall of the Gupta kings. Note that Indian archaeologist Shankar Sharma has argued that a great flood in the mid-sixth century led to the end of the empire.
In the late sixth century, the empire was ruled by a weak ruler of the later Gupta dynasty, Mahasengupta (r.c. 562–601 CE). The fall of the Gupta Empire threw the empire into disarray. Numerous local kings and rulers, such as Yasodharman, emerged and began competing for control of many parts of the former empire. Shashanka emerged as one of these local rulers, whose aim was to control Gaur and its surrounding region.
The first mention of Shashanka is found in the 7th century hill fort at Rohtasgarh, a small town in the Magadha state. The seal bore an inscription, "Mahasamanta Shashankadeva."
Shashanka is believed to have ruled the state under the Gauda king of Karnasubarna as the Mahasamantha of Rohtasgarh. The Gauda kings of Karnasubarna were probably representatives of the Moukhari dynasty. Another king Jainaga of Karnasubarna appears to have been a contemporary of Shashanka. Actually Karnasubarna was Shashanka's capital and this famous city was located near Chiruti railway station near Rajbaridanga (ancient site of Raktamritika Mahavihara or modern Rangamati) in present day Murshidabad district of West Bengal.
Shashanka is described as the ruler of Gauda in Lipimala and literary sources. Gaur in the narrow sense is the region between the Padma and Bhagirathi rivers. But in course of time a wider area is covered. In the 7th Patala 'Satapanchashaddesavibhaga' of the Saktisangam Tantra, it is stated that the boundaries of the Gauras extended from Bengal to Bhubanesh (Bhubaneswar in Orissa). It is not impossible that the writer Shashanka's Rajyaseema, which also included a part of Orissa, contemplated the extent of the Gauda country.
The destruction and fall of the Gupta empire coincided with important advances in remote areas. Many unfamiliar areas, which were probably ruled by clan chiefs and where the population was sparse, gained historical fame. Among these areas were the red soil areas of West Bengal, North Orissa and adjacent areas of Madhya Pradesh, where farming and living is very difficult.
In this context, Shashank took initiatives to expand his political influence in different parts of India. His first task was to free Magadha from the firm control of the Moukharis. Shashanka, along with his ally Malava king Devagupta, engaged in a war against Moukhari king Grahavarma, son-in-law of Pushyabhuti king Prabhakarvardhan. Grahavarma was killed by Devagupta. Then Prabhakarvardhan's eldest son, the Buddhist Thaneshwar Raja Rajyavardhan, advanced against Devagupta and defeated and killed Devagupta. But Rajyavardhan was killed in a clash with Devagupta's ally Shashanka.
Shashank first established himself in Gaudah and set his sights on Magadha. At that time Magadha was under Moukhari rule and Shashanka again vowed to liberate it.
While most scholars accept the fact of Rajyavardhan's meeting with the Gaur king Shashanka as true, Shashanka avoids the allegation of Rajyavardhan's death. According to Banabhata, Rajyavardhana completely defeated the Malava army with ease and he was 'slain in the enemy's camp unarmed and alone, persuaded by the false promises of the king of Gauda'. The Chinese pilgrim Hiuen-tsang gives a similar description. Detailed information about the actual circumstances of Shashank's enemy's death is lacking. Hence it is impossible to analyze Shashanka's behavior towards Rajyavardhan. Both Banabhatta, who was deeply saddened by the death of his patron's brother, and Hiuen-tsang, who was particularly fond of Buddhism and personally grateful to Harshavardhana, are well known for their attitudes. Perhaps that is why they have failed to temper emotions in the accounts of Rajyavardhan's death.
Some scholars believe that Rajyavardhan was very likely ready to negotiate peace with Shashanka and that is why he came to the enemy camp. Sankara, the fourteenth-century commentator on the Harsharchita, mentions that the Gaur king Shashanka invited Rajyavardhana to discuss the marriage of his daughter with Rajyavardhana. It is difficult to say for sure how much of this is true, because nothing is said about the source of this information given by Shankar.
Harshavardhana's script sources the information about Rajyavardhana's death recorded in the Banskhera copper plate is insufficient. But the situation created by the accounts of Banabhatta and Hiuen Tsang is alleviated when the Banskhera copper plate records that Harshavardhana's brother Rajyavardhana died in the enemy's abode 'for the sake of truth'. However, the name of the enemy was not revealed here either. From this it seems that Rajyavardhan died because of the unfinished peace talks. But Shashank's personal responsibility for this accident cannot be determined with certainty.
After this incident, Rajyavardhana's younger brother Harshavardhana, who ascended the throne of Thaneswar, marched to punish Shashanka with a large army and formed an alliance with Shashanka's eastern border neighbor Kamrup Raj Bhaskaravarman (Kumar mentioned in Banavatta). According to Banabhatta sources, Harshvardhan entrusted the responsibility of the army to Bhandi and was busy rescuing his sister Rajyashri in the forest of Vindhya Parbat. After rescuing his sister, he reunited with his army. Harshavardhana then ascended the throne of Kanyakunjar (Kanauj) with the permission of his sister Rajyashri. Nothing more is known about the progress of Bhandi's army. But there is no doubt that Shashanka continued to rule his kingdom with bravery. Shashanka also annexed northern Orissa and the southern part of the Bengal delta. Harshavardhana seems to have established dominance in south-eastern Bihar and Orissa towards the end of his reign in 640-43 AD, and around the same time Bhaskaravarman took possession of the capital city of Karnasuvarna. All these events probably took place after the death of Shashanka, for by that time Gauda's power had declined and not much was heard of Shashanka. But the story of Shashanka's defeat by Harsha in the battle of Pundravardhana in the Buddhist text Aryamanjushrimulkalpa and Shashanka's reign of 17 years are not supported by any other contemporary sources. Rather, the more recently discovered Shashanka inscription from South Midnapore mentions the existence of the town of Dandabhukti, which consisted of parts of Midnapore and Odisa.
Harshavardhana was initially a follower of Shaivism, but gradually he became a great patron of Buddhism. An ardent devotee of Buddhism, he convened a large Sangeet in Kanauj to preach the Mahayana doctrine. Harshavardhana is said to have suppressed the revolt of the Brahmins with great cruelty. After Kanauj he also organized a similar grand Buddhist Sangeet at Prayag. Hiuen-tsang and the kings, ministers, nobles, etc. of all the border states attended the Buddhist gatherings of Kanauj and Prayag. Hiuen-tsang specifically mentions that Harsha was born at the behest of the Bodhisattva to chastise Shashanka, who was hostile to Buddhism. He also gives examples of some of Shashanka's anti-Buddhist activities.
But the remarkable development of Nalanda Mahavihara, the university at Nalanda, where Hiuen-tsang himself studied for some time, and the existence of a number of Buddhist monasteries, including Raktamritika Mahavihara, on the outskirts of Shashanka's capital city of Karnasubarna, seems to indicate that Hiuen-tsang's information is incorrect. On the other hand, the Chinese pilgrim Hiuen-tsang, who was patronized by Harshavardhana, appears to have been deeply partial to Harsha when speaking of his patron's enemy Shashanka. Against Gauradhip (Shashanka's name is not mentioned; Shashanka means 'Shiva', and probably Banabhatta himself was a Shaivite), Harshavardhana's sativa poet Banabhatta expressed his hatred of Shashanka by using derogatory language such as 'gaudbhujanga' or 'gauradham'. It is true that Shashanka was a strong patron of Brahmanism and a great devotee of Shaivism. He had no sympathy for the wealthy merchant class and Buddhism patronized by his arch-rival Harshavardhana. It is not impossible that the sentiments of the Buddhist community at that time were hurt by this.
On the other hand, Harshavardhana's fondness for Buddhism and hostility towards Brahminism (in this context the brutal suppression of a large number of Brahmins during the Kanauj rally) discouraged the followers of Hinduism and they migrated to eastern India in large numbers. Hiuen-tsang mentions the departure of several learned Brahmins as Kamrup. Several Brahmins received grants of land from Bhaskaravarman to live as Kamarus. The Kulaji text mentions the migration of several Brahmins from Kanauj to Bengal. This is also known from the Nidhanpur copper plate of King Bhaskara Varman of Kamrup. The story of the migration of the Grahabipras from the Saryu region towards Bengal, perhaps at the invitation of Shashanka, may be mentioned in this context. Though initially welcomed by Bengal and Kamrup, this massive immigration ultimately had an adverse effect on the socio-economic conditions of these two countries.
Research on the origin of Bengali language has been going on for many years now, the fact that has emerged through modern research is that two languages have been created directly from Banga-Kamrupi: 1) Bengali, 2) Assamese. But from where this Banga-Kamrupi language came, it should be known.
One important point needs to be mentioned here, that is - "Pundrabardhan" area, we all know that there was a very prosperous kingdom called Pundrabardhan in ancient India. Parts of that kingdom later came to be known as Barendrabhumi and even later as Gaur. We all know from history that the ruler of ancient prosperous Pundrabardhan was Poundra Kshatriya. These Poundra Kshatriyas were defeated by the Magadha king Mahapadmananda in the 4th century AD and took refuge in Western Kamrup (Kamrup Ratnapith), Nepal and Orissa. So still living in Sambalpur area of Orissa state and the language is also Rajvanshi. As a result, the language of Poundra Kshatriya people (Gouri Prakrit or Magadhi Prakrit) (300-200BC) spread and mixed with the languages of those places to create new languages. The Pundra Apabhramsa (Gouri Apabhramsa or Magadhi Apabhrasa) language (400–600AD) was formed due to the mixing of this Poundra language with other languages.)
After this Apabhramsa language evolved from 1) Bihari (Maithili), 2) Old Oriya, 3) Banga-Kamrupi / Banga-Assomiya (Western Kamrupi / Rajbanshi) (500AD).
As a result of the migration of Brahmins to Gauda, the language of North India, Maithili language and the language of Magadha combined with the local language of Gauda (the language of the Pundras) to form Bengali. It should be noted here - Bhaskar Bama occupied Gauda and gave land to the Brahmins in large numbers. Maithili gave land to Brahmin as Kama. Later, a large number of these Brahmins migrated to East Bengal and Rarbanga.
This was followed by the amalgamation of “Banga-Kamrupi + Maithili + North Indian language to form the Bangla language" and the amalgamation of “Banga-Kamrupi + Maithili + Eastern Kamrupi + Bhotchinyo to form the Assamese language.”
Among Bengali linguists, some linguists identified Kamarupi language and Barendri language as dialects of Bengali. That has been followed till now. But later modern native and foreign linguists, through modern research, have succeeded in proving that Kamarupi language and Barendri language are not dialects of Bengali language. Modern linguists have not only succeeded in proving, they have also proved that Kamarupi and Barendri are the same language.
Earlier linguists identified the language as Bengali-Kamrupi / Bengali-Assamese, modern linguists identify the Bengali-Kamrupi / Bengali-Assameselanguage as Rajbanshi / Kamtapuri language.
According to Prove linguists, two languages arose directly from Bengali-Kamrupi / Bengali-Assamese language. 1) Bengali language and 2) Assamese language. Meanwhile, modern linguists have proved that the Bengali-Kamrupi language is Rajbanshi / Kamtapuri language.
So based on the evidence of modern linguists, it has to be accepted that Kamarupi language and Barendri language are not dialects of Bengali language. It should be remembered here that the Kamarupi language is the Rajbanshi / Kamtapuri language and the Barendri language is the Pundravadhana language. The Pundrakshatriyas are the present-day royal Kshatriya caste. We all know the history of this royal Kshatriya nation. But as a result of the change of religion, Rajbanshi caste is now divided into Hindu, Muslim, Buddhist, Christian sects. But the language is the same.
If this is the case, then it proves that the Rajvanshi/Kamtapuri/Barendri language is the mother of Bengali and Assamese languages.
The important thing here is that if you know the Western Kamrupi (Rajbanshi) language, you can understand and speak Bengali, Oriya, Maithili, Hindi, Nepali, Assamese very easily and with a little effort.
But the two languages that have contributed the most to the creation of this Bengali language are 1) Maithili language and 2) Western Kamrupi (Rajbanshi) language. But the creation of this beautiful Bengali language would not have happened, if Maharaja Bhaskar Bama of Kamrup in the seventh century was a strong political Don't decide. His decision allowed Maithili and Pundra Gana languages to merge. Otherwise we would not be able to speak Bengali today.
During the rule of the Buddhist Pala kings, there were not so many social barriers in terms of association, manners and customs between different classes, but during the Sena kings, who were early supporters of Brahmanism, these barriers existed strongly. As a result, the distance between different classes of people increases. The rise of the lower and lower classes in the society became increasingly evident.
After the advent of Islam in India, Islam spread in the Bengal region as well. A Turkish general of the slave dynasty of the Delhi Sultanate named Bakhtiyar Khalji defeated the last Sen Raja Lakshmanasena and took possession of a large area of Bengal. For several centuries the region was ruled by sultanate dynasties or feudal lords subordinate to the Delhi Sultanate.
In the 16th century, Mughal general Islam Khan conquered Bengal. However, the royal court of the Mughal Empire gave semi-independence to the rulers of Suba Bengal in terms of governance. The administration of this region was entrusted to the Nawabs of Murshidabad. The Nawabs were also respectful of the Mughal sovereignty of Delhi.
Kamrupa – Kamtapur – Ahom – Coochbehar Kingdom and Language:
The Kamarupa also called Pragjyotisha or Pragjyotisha-Kamarupa an early state during the Classical period on the Indian subcontinent, was the first historical kingdom of North Eastern India.
Though Kamarupa prevailed from 350 to 1228, Davaka was absorbed by Kamarupa in the 5th century CE. Ruled by three dynasties from their capitals in present-day Guwahati, North Guwahati and Tezpur, Kamarupa at its height covered the entire Brahmaputra Valley, North Bengal, Bhutan and northern part of Bangladesh, and at times portions of what is now West Bengal, Bihar and Sylhet.
Though the historical kingdom disappeared by the 12th century to be replaced by smaller political entities, the notion of Kamarupa persisted and ancient and medieval chroniclers continued to call a part of this kingdom Kamrup. In the 16th century the Ahom kingdom came into prominence and assumed for them selves the legacy of the ancient Kamarupa kingdom and aspired to extend their kingdom to the Karatoya River.
The Kamata Kingdom emerged in western Kamarupa probably when Sandhya Roy, son of Maharaja Pithu Roy a ruler of Kamarupanagara, moved his capital west to Kamatapur sometime after 1228 CE. Since it originated in the old seat of the Kamarupa kingdom, and since it covered most of the western parts of it, the kingdom is also sometimes called as Kamarupa-Kamata. It covered a region corresponding to present-day undivided districts of Kamrup, Goalpara, North Bengal in India and North Bengal in Bangladesh and northern parts of Mymensingh in Bangladesh. The rise of the Kamata kingdom marked the end of the ancient period in the history of Assam and the beginning of the medieval period. The last rulers were the Khens, who were later displaced in 1498 by Alauddin Hussain Shah, the ruler of the Bengal Sultanate. Though Hussain Shah developed extensive administrative structures, he lost political control to a confederation of Baro-Bhuyan within a few years.
The Ahom dynasty (1228–1826) ruled the Ahom Kingdom in present-day Assam, India for nearly 598 years. The dynasty was established by Sukaphaa, a Shan prince of Mong Mao (present-day Yunnan, China) who came to Assam after crossing the Patkai mountains. The rule of this dynasty ended with the Burmese invasion of Assam and the subsequent annexation by the British East India Company following the Treaty of Yandabo in 1826.
In external medieval chronicles the kings of this dynasty were called Asam Raja, whereas the subjects of the kingdom called them Chaopha, or Swargadeo (in Assamese).
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The Coochbehar Kingdom (1510–1949) ruled parts of eastern Indian subcontinent in present-day Assam and Bengal. Chandan established power in the erstwhile Kamata Kingdom which had emerged from the decaying Kamarupa Kingdom. The dynasty came to power by removing the Baro-Bhuyans, who had earlier removed the short-lived rule established by Alauddin Hussain Shah.
The dynasty split into three among the descendants of Biswa Singha's three sons; two antagonistic branches Koch Bihar and Koch Hajo and a third branch at Khaspur. Koch Bihar aligned with the Mughals and the Koch Hajo branch broke up into various sub-branches under the Ahom kingdom. Koch Bihar became a princely state during British rule and was absorbed after Indian independence. The third branch at Khaspur disappeared into the Kachari kingdom. Raikat is a collateral branch of the Koch dynasty that claim descent from the Sisya Singha, the brother of Biswa Singha.
So from the above description, it is understood that from the seventh century to the fourteenth century, there was no administration of Bengal in Northeast India and there was no Bengali language. The present boundaries are: North Bengal, East Bihar, East Nepal, North Bangladesh and North East India. How then Charja Pader language is the ancient form of Bengali language?
So from the above description, it is understood that from the seventh century to the fourteenth century, there was no administration of Bengal in Northeast India and there was no Bengali language. The present boundaries are: North Bengal, East Bihar, East Nepal, North Bangladesh and North East India. How then Charja Pader language is the ancient form of Bengali language? The Charja Pader language is not that similar to the current Bengali language, but the Cha'pader language still has a direct similarity to the current Rajbanshi language, even after more than a thousand years.
Example: “Talot mor ghar, nahi parobeshi. Harit bhat nai, Niti Abeshi".
European traders arrived in the Bengal region in the late fifteenth century. All these merchants were able to expand their influence in the region. Finally, in 1757, the British East India Company defeated the last independent Nawab of Bengal, Sirajddaula, at the Battle of Palashi. After this, the right to collect the revenue of Suba Bengal was taken over by the company. Bengal Presidency was established in 1765. Gradually all the British-occupied territories from the Ganga-Brahmaputra estuary north of the Central Provinces (present-day Madhya Pradesh) to the Himalayas and the Punjab were included in the Bengal Presidency. Millions of ordinary people died in the 1970s. Calcutta was declared the capital of British India in 1772. Bengal's renaissance and the Brahmo Samaj-centered socio-cultural reform movement had a profound impact on the cultural and economic life of Bengal.
Kamrupi/Rajvanshi language's nimittatha'k anusag' 'bade' (tore bade = for you) is obsolete in Sadhu or Chalit Bengali. But such suffixes are paralleled in other early Magadhi-naturalized languages (compare: Bhojpuri nimittatha'k anusag' 'bade') This suffix may be a reminder of Bengali's kinship with other Magadhi language groups.
A famous verse of Sri Krishna Keet'an 'বন পোড়ে আগ বড়ায়ি জগজনে জানী/মোর মন পোড়ে যেহ্ন কুম্ভারের পনী।'In the words of a North Bengal villager, the following can be heard: "বন পোড়া যায সোগ্গায় দেখে/মন পোড়া যায় কাহয় না জানে।" Just one example suggests that many proverbs and idioms of ancient and Middle Bengal can be found in North Bengal folklore if one searches.
Here the question will arise, how all these medieval language scripts were preserved in Kamrupi / Rajbanshi / Kamtapuri? The answer can be found in the pages of history. Although the Bengali language was prevalent in almost all parts of North-Eastern India, the political separation of Lower and Other Bengal with the North and North-East in the Middle Ages.
At that time, when other parts of Bengal were dominated by Pathan-Mughal and Samantha kings, this place was an integral kingdom. Due to this political disunity, there was a gradual disparity between the two Bengals regarding the development and progress of the language.
The distinct Assamese language was formed by mixing the eastern part of the Bango-Kamrupi / Bong-Assamese / Rajbanshi languages with the Votochinian and Maithili languages.
But even during the medieval period the Rajbanshi/Kamtapuri/Kamrupi language was established as the royal language of the Kamta kingdom. Even before the accession of Cooch Behar state to India.
The letter written in Kamrupi / Rabbanshi / Kamtapuri in 1555 AD by Maharaja Naranarayan of Cooch Behar to Ahomaraja Sagadev Chukamfa is referred to by historians/linguists of Bengali literature as the earliest reference to Bengali prose. Needless to say not only this letter but also other royal letters of Kamta Rajya and Cooch Behar state were written in this Rajbanshi / Kamatapur / Kamarupi language.
It is noteworthy in this context that not only practical letters were written in this Rajbanshi language, but in Kamrup/Kamtapur/Kochbihar, Ramayana, Mahabharata, Puranas were translated into verse, genealogies were written, dramatizations and padabalis were written in this language.
But it is a great pain that this ancient rich Kamarupi language has been rendered obsolete in modern times. It is even more painful that this ancient language is declared a dialect of Bengali. But as the saying goes, "History is never suppressed. It will be revealed one day or another." Even more surprising, the rich literature of the Kamarupi language has been shared among Bengali and Assamese linguists. Just as ancestral property is divided among the heirs. But that usually happens when parents leave their heirs forever. But what has happened with Kamarupi / Rajvanshi language is like beating the living parents out of the house for the greed of property. How accurate this comparison is with language, I can't say but I feel compelled to make the comparison.
As the saying goes, “History speaks”. Now everything is proven through modern research that Kamrupi / Kamtapuri / Rajbanshi / Goalpariya / Rangpuri / Tajpuri / Suryapuri / Barendri / Banga-Kamarupi / Banga-Assamese language, the same language and different names are known in different places.
Even international linguists have proved that “Bengali language and Assamese language” – originated from Banga-Kamrupi / Banga-Assamese / Rajbanshi language”.
So, the Rajbanshi language(Banga-Kamrupi / Banga-Assamese), mother of Bengali language and Assamese language.
Currently Rajbanshi / Kamtapuri language is recognized as official language in West Bengal and Nepal. That is, Rajbanshi language now means international language.
But the modern Bengali language that we use today is associated with many local and foreign languages. Therefore, behind the modern form of Bengali, the most complex language in the world, there are many languages of the world. So from that point of view, Bengali is not only the language of Bengali but also the language of all.