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26 THE ORIGIN AND GROWTH OF THE ASANYA LANGUAGE "The power of the Kalitas received a severe blow by the introduc- tion of the Kimarüpa (Vedic) Brähmans by Visu, the grandson of Hajo who chose them as his guides in religioa... Sull however under the Brahmans, as I have said, they retain much power, and more than one of the princes of Vihar huve rejected the Brahmans and chosen to re- turn to the guidance of the ancient priesthood (of the Kalitis). "These persons (Kalitas) have now entirely adopted the Hindu (Vedie) vorship and customs and are contented with being considered as pure Sudras.... They endeavour pass themselves as Kayastha, and probably all the Barendra Kayasthes are of this origin. There are Brahmans called Assamese. They are Baidika of Kanyakubja.... Be- fore their arrival there were learned men among the Kolitas who were Gurus for all people". The District Gazetteers, Cessus Reports and Dalton's Ethnology, all speak about the priesthood of the Kalitas in un- equivocal and eloquent praise Inbe Asamya speech we come across a set of which are not met with in Sanskrit or in its earlier Vedie language, but have regular coincidence with Indo-European words with almost identi- cal forms and meanings and are too persistent to be brushed aside as mere accidental. Such words are-Asm. abu (grond-mother), Lt. avia (grandmother), quus (grand-fother); Asm, ata (grand-luther), Lt. atta (salutation to father equivalents): Asal (es. bl-dhara, attendant), Lt. alo (to mourish); Anm. uuli (ausplclous cry). Lt. wulo (auspici- ous cry); Am. or (and), LL. ore (Limit); Asm, geri (shout), Gl. gerya (cry): Axm. ndo (beat), Gk, no, nous (boat); Asm. pam (farm), Lt. firma (ların); Asm powall (young ones) Lt. puellus, puellis (issues). Asm, mind enamel of gold), Lt. mine (enamel): Asm. marleucia (de- mon), Zend malukss (evil spirit); Asm, nec or lecil (skein of thread) Gk. Inchne, Lt. lone (skein); Am. sukurl (whistling), L-guris (whistlog). (A.V.B.). R. D. Banerji observes: "References in the Vedie literature very clearly indicate the Indo-Aryans regarding that part of Northern India only, to be fit for the occupation of Indo-Aryans where their poculiar manners and customs, and mode of worship had obtained prevalence. The Indo-Aryans had brought with them the cult of worship of fire. The Satapatha Brahmana mentions that from the banks of the river Sarnawati, the sacred fire travelled along the northern bank of the Gan ses and crossed the Suraju, Gandak and Kosi rivers and reached the westem bank of the river Sadanira" which last river Banerji would identify with the Topli, but which must really mean the Karatoya which agrees both in reference and meaning. The Kosi (Kaulika) was gene rally the eastern und western boundary of Mithila and Kimarupa as is so often proved by the epigraphs, some kings of Kamarupa really exten- ding their boundaries beyond kos into Behar. It is further proved by the oft-quoted statement. "It is so remarkable that while in the neigh- bouring province of Gauda (Bengal) the alleged import of Adisura of five Brahmans from Kanaus, or the mythical creation of Saplasthi (700) Brahmans is not attributed to a period earlier than the eighth century