The Rajbanshi's Of Bangladesh

The Rajbangshi is small ethnic group of Bangladesh. They entered this country from the Himalayan region and the Brahmaputra valley. They live mostly in Rangpur, Dinajpur and Rajshahi districts and a small number of them in Bogra and Mymensingh.

In 1991, their total population was a little more than five thousand. They are now a declining community in Bangladesh. They are short and have flat noses with raised jaws. They are the followers of Vaisnavism. Some of them recently adopted Islam or Christianity.

Tajpuriya Whose Historically, Culturally & Linguistically Similar To Rajbanshi Community

Tajpurias are a indigenous group mainly found in the districts of Jhapa and Morang. Though their language and culture are almost akin to the Rajbanshis, Tajpuria women do not pierce their nose and use ornaments as Rajbanshi women do. No marriage takes between these two communities. Tajpurias have their own religion. Alcohol is a must in all religions rituals. They are engaged in artistic craftsmanship different from the Rajbanshis. Farming is the major occupation of Tajpurias. Though Rajbanshis and Tajpurias dress similarly, the latter are expert at hand stitching. They bury their dead. According to Census 2001, their population is 13,250

Gariber JIndagi

Gariber JIndagi

Gariber Jindagi khai kenang Jindagi,
Dukher Dukh se Gariber Mann Bhari Gisey,
Paayena KhusiChan Ira Sansaar Bhar,
Chali Jaasey Aap Aye Ira Dharti Chodi,
Khai Gariber Jindagi Ira Kenang Jindagi ??

       Ghar Chey Tangaal Mann Chey Bhaangaal,
       Chuwa Puta Pariwar Chey Bhoker Paagal,
       Haatat Ni Kauri Bin Bazaarat Dauda Daudi,
       Khai Gariber Jindagi Ira Kenang Jindagi??

                Gharat Ni Chey Lattaa, Ni Sochey Chu Mui Seth,
                Jann Kariye Berachu Bharaal Ni Chey Peth,
                Shandaykaalin Ghar Aaschu Chuwa Kaanchey Baglat,
                Khai Gariber Jindagi Ira Kenang Jindagi??

                        Ginti Kariye Genaachu Chi Haama 6 Jhan,
                        Taaka Kaamaye Khilaachi Haama Maatra 2 Jhan,
                        1 Jhan Jaasi Gharer Kaam Kari, 1 Jhan Deuniyaar Nokari,
                        Khai Gariber Jindagi Ira Kenang Jindagi ??

                                Maner Aasha Sapanaat Sajaachu, Bipanaat Hayena,
                                Ila Kinim Ula Kinim Taaka Aar Paisa Pugena,
                                Taaka Kaamaye Aanchu Gharat Khaabaare Pugena,
                                Khai Gariber Jindagi Ira Kenang Jindagi??

                                         Ishwarer Lila Aprampaar Hacye Mui Ta Bujhuna,
                                         Kaah Deuniya Kaah Fakir Mann Daaye Maanena,
                                         Hey Prabhu ! Mannse Saccha Prasna Karchu Tui Sunekna
                                         Khai Gariber JIndagi Ira Kenang Jindagi??

Paachaali & Raabniya Songs

• Paachaali / Raabniya Songa - 1
• Paachaali / Raabniya Songs - 2
• Paachaali / Raabniya Songs - 3
• Paachaali / Raabniya Songs - 4

Mui Moriye Gisu.

Mui Moriye Gisu

Naa Mui Aapnaar Loklaak Kanuwa Sune chu,

Naa Mui Kaahaka Chiryha baar Pai chu,

Chaar Jhanaar Kaanger Chakikhaanat,

Sukher Aaraam Liye chu,

Naa Mui Kaahara Dukh Dekhe chu,

Naa Mui Kaahara Sukh Dekhe chu,

Haarer Khelat Bhi Mor Jeetey Hachey,

Baachiye Mui Kodhoi Sukh Ni paanu ,

Mariye Aajhi Mui Sukh Pachu,

Mui Moriye Gisu. !!

Fuler Maalaat Mui Saajiye Chinu,

Naya Kaapra Mui Pinihye Chinu,

Dukher Dukhat Bhi Mor Jeetey Hachey,

Naa Mui Kaanishnu,

Naa Mui Haashisnu,

Baachiye Mui Kodhoi Khusi Ni paanu,

Baachiye Yenangti Sajaawot Ni paanu,

Moriye Aajhi Mui Sammaan Paanu,

Aaguti Paachuti Mui Vella Lok Paanu,

Bijay Benaaye Mok Uthaaye Paanu,

Baachiye Mui Kaahaka Lagat Ni Paanu,

Moriye Savaakey Aajhi Mui Lagat Paanu,

Mor Laashta Jalbaar Ghuni,

Naa Mui Chabaal Kahey chechaanu,

Naa Mui Bisaal Kahey Chechaanu,

Pal Bharat Jaliye Mui Musshi Haye Genu,

Baachiye Mui Harwa Ni Paanu,

Moriye Aajhi Mui Haaraye Genu,

Chitaar Agnikhaant Jaliye Aajhi,

Mushi Baniye Haaraaye Genu,

Mui Moriye Gisu !! Mui Moriye Gisu !!
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Garib

Gariber Loi Bharaal Rahachey Saanjer Par aar Behaaney,

Chirar Kaapra Pet Khaali Yenangey Hachey Savaarey,

Pasina Bahaaye Parishram Karechey Ek Chaak Khaabaar Taaney,

Muskhil Hachey Khaabaar Libaar, Kahey Dekhechey Garib Laak ??

Dukher Marma Dukhi Laaye Dekhe Chey, Dhani Laa Dekhena,

Aasha Kariye Dhanir Ghar Jaasey, Dhani Laa Balena,

Mehenat Kariye Ghar pariwar Paalchey,

Ek chaak Khaaye Raater JIvan Bitaachey !!
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Founder / Leader Of Koch Rajbanshi..

RAY SAHEB THAKUR PANCHANAN BARMA

RAY SAHEB THAKUR PANCHANAN BARMA (1865–1935), also known as Thakur Panchanan and Ray  Saheb, was a koch-Rajbanshi leader and reformer from  koch Bihar. He established Kshatriya Sabha in order to inculcate Brahminical values and practices among the people from koch-Rajbanshi community. Panchanan Barma originally came from a jotedar
family of koch Behar. He was born at Khalisamari village in erstwhile koch Bihar State. He graduated from Victoria College (koch Bihar) with an honours in Sanskrit in 1893. Later passed MA and LLB in 1897 and 1898 respectively. In the early years of his career, he started practicing law at Rangpur court. In Rangpur he was shocked by the refusal of a high caste lawyer to use a toga (lawyer's gown), previously used by him. In the following years, he led a kshatriyazation  movement among koch-Rajbanshi community of Bengal. In order to be respected and accepted by the upper caste Bengalis Panchanan felt the koch Rajbanshis must get organized and educated, which he tried to achieve through the ‘Kshatriya  Samity’. Understandably, the samity tried to prove that koch-Rajbanshis were Kshatriyas with a royal  lineage, suggesting a historical link with Bhaskar Varman, the king of Koch kingdom. Based on Sanskrit literature and Brahmin pundits they also claimed to be Kshatriyas hiding their true identity for centuries. In support of this claim the  movement involved a ceremonial kshatriyaization process - brahminical rituals were performed to convert thousands of koch- Rajbanshis to ‘Kshatriya koch-Rajbanshi’ in the villages of North Bengal. In 1921, Panchanan was selected to the Bengal Legislative Assembly after winning the general election. Panchanan died in Kolkata on September  9, 1935.Ref Internet Source From Wikipedia, the free encyclopedia

From riches to rags: Rajbanshis go bust

Once recognised as a wealthy ruling class of the eastern Tarai districts, the Rajbanshi community is leading a life fraught with hardships these days. The landholding upper class that owned a vast area of land in Jhapa and Morang districts is left with little or no land at all. Dhaduwa Rajbanshi of Gherabari VDC-3 recalls that his family once owned 196 Bighas (nearly 115 hectares) of land and a palatial three-storey wooden house some decades ago. He was a Deuniya (village chief) then and the poor villagers in need of money used to flock to his house everyday. But now, he lives in a small hut and hardly receives visitors.

Sastulal Rajbanshi of Baniyani lives among the ruins of his stately house that once boasted of a recreational pool as a symbol of opulence and luxury. “The Rajbanshi community slipped into poverty so quickly that our wealth never made it till the third generation,” he said.

Many blame the Land Reforms Act 2021 BS, which introduced landholding ceiling, for the downfall of the Rajbanshis. After the act codified a provision that an individual cannot own more than 28 Bighas (18.9 hectares) of land, the Rajbanshi people lost a large area of their land to the government.

According to Kumar Koirala, chief of the District Land Reforms Office in Jhapa, the government acquired around 4,000 Bighas (2,708 hectares) of land from the district after the new law was enacted in 2021 BS. “Undoubtedly, it was the Rajbanshi community that lost the most land in the government takeover,” Koirala said.

Ajay Rajbanshi, whose father owned 181 Bighas (122 hectares) of land in Gherabari, works as a menial labourer and does not even own an inch of land now. He lives in a squatter settlement and blames the government for his predicament.

“After the land ownership ceiling was introduced, the government grabbed our 153 Bighas (103 hectares) of land and my father lost consciousness for three days because of shock,” he said. With this, some sections of the Rajbanshi community are raising their voice for revision of the Land Reforms Act, claiming that it was unscientific and unfair. “The Land Reforms Act 2021 was unscientific and we plan to take this issue up with the government,” lawmaker Amritlal Rajbanshi said.

People like Bhoomi Rajbanshi, however, believe the landholding ceiling was not the only reason his community went poor. The combination of prodigal lifestyle and the absence of skills to utilise the wealth they possessed also played a major role in rendering many Rajbanshi families landless, he said.

Dhaduwa Rajbanshi Gherabari, Nepal

Posted on: 2011-10-11 08:26 ekantipur.com

Miss Rajbanshi 2011

Radhika Rajbanshi-Miss Rajbanshi 2011

Jhapa Morang r Sunsari lagayet jamma 22 jhan participant la miss Rajbanshi habaar taane bhaag lisley.Jhapa Duwagadi kahabar thaukhaan se Miss Radhika Rajbanshi first Miss Rajbanshi 2011 title haath paaril. Social Organisation Of Rajbanshi Abroginies (SORA) khabaar organisation da yetwaarer din 2011 Oct 2 gate ira SORA plateformse Miss Radhika Rajbanshi ra pratham Miss Rajbanshi 2011 hol.Radhika ra Miss Talent er bhi taaz pinhil.Anange karey jhapa haldibaarir Miss Maya Rajbanshi 1st runner up hol r 2nd runner up Miss Mamta Rajbanshi charpaner hol. 2nd runner up Mamta Rajbanshi ra best smile er upadhi bhi haat paaril.

Miss Rajbanshi Radhika ra 25 hajaar nepali taka, ek than dressing table, kankai hospital se ek bachhar tak free medical treatment er sange bhelela upahar jitil. 1st runner up ta 15 hajaar nepali nagad taka r 2nd runner up ta 10 hajaar nepali nagad taka jitil.

Organisation da 7 title dibaar nirnay karisle. 7 title madhey Miss Nilam Rajbanshi Best Catwalk, Miss Photogenic Manju Rajbanshi, Best Skin Jyoti Rajbanshi , Best Body Figure Pabitra Rajbanshi r Best Hair er title Miss Rewati Rajbanshi ra jitil.

Chalchitra karmi Mr.Ashok Sharma, Rajbanshi mahile se first mahila doctor Mrs. Lily Rajbanshi, First mahila rajbanshi officer Mrs. Anita Rajbanshi, Nepal Purwanchal er patrkaar officer Mr. Mohan Kaji Neupane, Rajbanshi Samaj Bikash Samiti jhapaer president Mr. Tom Rajbanshi la nirnayak mandal se Miss Radhika Rajbanshi ra Miss Rajbanshi 2011 hol..

International Seminar On Koch Rajbanshi / Rajbongshi Language

An International Seminar on Koch Rajbanshi / Rajbongshi Language was held In India. The place of Chandpara in Kokrajhar District Of Assam state was the host for this conference. The place was beautifully decorated with the cultural identities. People of rajbanshi were being trained for good hospitality to gestures who are being invited nationally and internationally. The three days programme on 23th, 24th and 25th September 2011 were busy scheduled by the host volunteers and it was a great and a very good opportunities for the community to get a symbol of unification.

An international seminar on the language, culture and the society of the Koch Rajbanshi / Rajbongshis and also the second biennial conference of the Koch Rajbanshi / Rajbongshi Sahitya Sabha, Kokrajhar District Committee at Chandpara. All the expatriates of the committee were present at the moment. Most of the group of rajbanshi were keen interested to lead the program in better conceptual aheads. Mr Padmalachan Roy, secretary of the reception committee of the programme directing all the participants or volunteers with an enhance manner.

According to Bishwajit Roy, resource persons, participants and cultural teams belonging to Assam, West Bengal, Bihar, Meghalaya and even Nepal were attended  the seminar to make an appraisal on the theme concerned and provide a platform for wide discussion and interaction. He further said that a reception committee has already been constituted in this regard.

Roy also informed that in the seminar, various topics like people, their ethnic identity and socio-economic and political trends and issues against different geographical and political backgrounds, will be discussed along with folk literature, oral literature, Rajbongshi phonology, morphology and morphogenic change, etc

परम्परागत पोशाक र आभूषणको संरक्षण आवश्यक

नेपालका आदिबासीहरु जनजातिहरूमध्ये राजबंशी समुदाय बिशिष्ठ पहिचान सहितको समुदाय हो । करीव एक लाखको संख्यामा पूर्वी नेपालको तराइमा रहेको यो जातिको आफ्नै मौलिक परम्पराहरु रहेका छन् । राजबंशी समुदायले लगाउने पोशाक र गहनाहरु लोपोन्मुख अवस्थामा रहेका छन् । युवा समुदायले यस्ता बस्तुप्रति ध्यान नदिँदा लोपोन्मुख अवस्थामा पुगेका हुन् । महिला तथा पुरुषले लगाउने पेटानी, ब्लाउज, कानमा लगाउने चेप्टा सना, गोल सनाहरु बिस्तारै प्रचलनमा हराउनु चिन्ताको विषय हो ।
नाकमा लगाउने बेशन, नेथ्या, घाँटीमा लगाउने गोठमाला, हार बिच्छा माला र चन्द्रहार, पाखुरामा लगाउने समाग्री सिप्तीतार, भुमुख दुवातार माला आदि हुन ।
खुट्टामा लाउने छारा, खेउरा आदि हुन् । पुरुषले लगाउने पाइजामा, कमिज, सुरुवाल, धोती युवाहरुको रोजाइमा पर्नै छाडेको छ । पश्चिमा सँस्कृतिको सिको गर्दै युवाहरुले मौलिक पहिरन लगाउन छाडेका हुन । अरू बेला नलगाए पनि बिवाह र अन्य सामाजिक काममा यस्ता मौलिक पहिरन लगाउने गरे यिनीहरूको संरक्षण हुन सक्नेछ ।
आफ्नो जातिय अस्तीत्व जोगाइ राख्नका लागि पनि आफ्नो सँस्कृतिको रक्षा गर्नु अपरिहार्य हो । युवाहरुलाई पनि यस्ता पहिरनप्रति चासो देखाउनुपर्ने देखिन्छ नत्र यस्तै अवस्था रहे मौलिक पहिरनहरु लोप हुन नसक्लान् भन्न सकिदैन

Vishwakarma! The God of Arts...

Vishwakarma Puja

Vishwakarma is known as the divine engineer of the world. As a mark of reverence he is not only worshipped by the engineering and architectural community but also by all professionals. It is customary for craftsmen to worship their tools in his name.

Like other gods, Vishwakarma is attributed a putative birthday by the Hindu religion. The more philosophical minded argue that it is impossible for the original Creator of everything to be born on a particular day. It is a contradiction in terms since that presupposes another creator for Vishwakarma. The Vishwakarma Puja is celebrated in all parts of Hindu Countries.

Even among those who believe that there is a birthday there is no agreement as to when it actually occurs. Visvakarma birthday is celebrated on two days under different names:

• Rishi Panchami Dinam. "Rishi Panchami Dinam" literally means ‘the day of the solidarity of five rishis.’ Those who celebrate this day believe that Vishwakarma did not have a birthday like the mortals but only a commemoration day in which his five children (supposedly five rishis) came together to declare their solidarity and pray to their illustrious father. This day follows the rules of the Hindu calendar and changes with every year. The five groups among the Vishwakarma community also celebrate this as an auspicious day in commemoration of their patron god at present
• Visvakarma Jayanthi. Vishwakarma Jayanthi is celebrated by all industrial houses, artists, craftsmen, and weavers. The festival is observed on the Kanya Sankranti Day (September) which follows the Ganesh Puja. It was on this particular day that the forefathers of the present Visvakarma people invented the plough and gifted it to humanity. The plough represents both the artisan trade as well as agriculture and therefore becomes the representative symbol of the ancient Indian civilisation. It changed the course of human history altogether. This was a change from ‘local mob culture to universal human culture’ and Vishwakarmas of India pioneered it. Coincidentally, this also becomes the birthday of Rsi/Silpi Visvakarma. So Indians in the past celebrated this day of many illustrious conjunctions as an occasion to honor Vishwakarma and his descendants.



Pancha Mukha Virt Vishwakarma












 
•  Vishvakarma created five Brahmas/prajapathies - from his five faces. They were Manu, Maya, Twosta, Silpy, Viswajna and their respective Rishis were...
1. Sanaga Brahma Rishi
2. Sanaathana Brahma Rishi
3. Abhuvanasa Brahma Rishi
4. Prathnasa Brahma Rishi
5. Suparnasa Brahma Rishi

Architectural wonders

Hindu scriptures describe many of Vishwakarma's architectural accomplishments.Through the four yugas (aeons of Hindu mythology), he had built several towns and palaces for the gods. Among them were, in chronological order, Svarga (Heaven) in the Satya Yuga, Lanka in the Treta Yuga, and Dwarka (Krishna's capital) in the Dwapara Yuga.

Sone Ki Lanka

According to Ramayana, 'Sone ki Lanka' or Golden Lanka was the place where the demon king Ravana dwelled in the "Treta yuga." As we read in the epic story Ramayana, this was also the place where Ravana kept Sita, Lord Ram's wife as a hostage. There is also a story behind the construction of Golden Lanka. When Lord Shiva married Parvati, he asked Viswakarma to build a beautiful palace for them to reside. Vishwakarma put up a palace made of gold. For the housewarming ceremony, Shiva invited the wise Ravana to perform the "Grihapravesh" ritual. After the sacred ceremony when Shiva asked Ravana to ask anything in return as "Dakshina", Ravana, overwhelmed with the beauty and grandeur of the palace, asked Shiva for the golden palace itself. Shiva was obliged to accede to Ravana's wish, and the Golden Lanka became Ravana's palace. Again, the traditional sources point to Mayasura as the architect and his daughter Mandodri married Ravana.

Dwarka

Viswakarma is also supposed to have built Dwarka, the capital of Lord Krishna. During the time of the Mahabharata, Lord Krishna is said to have lived in Dwarka, and made it his "Karma Bhoomi" or center of operation. That is why this place in western India (today's Gujarat) has become a well known pilgrimage for the Hindus.

शत प्रतिशत म ठिक पार्दछु’

आफ्ना बाबु बाजेले गरि आएको पेशा तिनका छोरा नातिले पनि गरिरहन्छन् भन्ने कुरामा सवैले विश्वास नगर्न पनि सक्छन् । तर झापाको महेशपुरको एक राजवंशी परिवार तीन पुस्तादेखि एउटै पेशामा लागिपरेको छ । परिवारका सवै छोराहरूले आयुर्वेद उपचारमा पचासौं वर्षअघिका सीप र ज्ञान अझै कायम नै राखेका छन् । ‘अझै विधिसङ्गत ढङ्गले विकास गर्दै लगेका छौं’,त्यही तीनपुस्ते आयुर्वेद चिकीत्साका आयुर्वेदक धिरेन्द्र राजवंशी बताउँछन् ।

झापाको महेशपुर–१ बस्ने ती आयुर्वेदकको जडिबुटीले हातखुट्टाको हड्डी भाँचिएको,टुटेफुटेको उपचारमा विज्ञानका डाक्टरीलाई समेत चुनौति दिई आएको छ । ‘शत प्रतिशत म ठिक पार्दछु’ उनले भने, ‘तर जाती हुन्छ भनेर रोगका बारे हेलचेक्र्याँई गर्नु हुन्न ।’ बाजे, बुबाबाट आयुर्वेद उपचार विधि सिकेजानेका बताउने उनले झापाको दमकमा भर्खरै उपचार केन्द्र शुरू गरि आफ्नो पेशालाई मजबुत तुल्याएका छन् । यसअघि इलामको फिक्कलमा समेत उपचार केन्द्र गरी सयौं त्यस्ता रोगीको सफल उपचार गरेको उनको दाबी छ ।

स्थानीय वनजङ्गलमा सजिलै पाईने झारपातलाई कुटेर,पिसेर तयार गरिने उनको ओखती हातखुट्टाका हड्डी टुटेफुटेको भाँचिएकोका लागि मूल ओखती हो भन्ने तर्क गर्छन् उनी। ‘हाम्रो गाउँ ठाउँमा प्रशस्त त्यस्ता जडीबुटी छन्, जसको सदुपयोग हुन सकेको छैन’, पुस्तौंदेखि तयस्ता उपचारमा जमेका अनुभव साट्दै धिरेन्द्र भन्छन् । सस्तो र भरपर्दो उपचार गर्नु यो विधि हो । उनी त्यस्ता विरामीको अवस्था हेरी उसको समस्याबारे केलाउने र जडिबुटी लगाउने गर्ने गर्छन् । एक्सरे बिना सकेसम्म उनी उपचार उपचार विधि नै अपनाउँदैनन् ।

आयुर्वेदक धिरेन्द्र राजवंशी

भित्तामा एक्सरे हेर्ने उपकरण देखाउँदै उनी भन्छन्, ‘जुन समस्या छ हेर्ने र उपचार पछि एकसर गरेर आफूले गरेको उपचारको स्थिति हेर्छु ।’ हड्डी टुटेफुटेको, भाँचिएको बिरामीलाई सामान्य आयुर्वेदीक ओखती खान दिने र ओखती दलेर गाउँले काम्रो लगाईदिन्छन् । ‘हामी प्लष्टर गर्दैनौं, केन्द्रमा राख्दैनौं पनि’, धिरेन्द्र भन्छन्, ‘तर उ डेढ दुइ महिनामा ३/४ पटक आउनुपर्छ ।’
कुनै बेला स्कुले जीवनमा कवड्डी खेलका राष्ट्रिय खेलाडी समेत भएका उनका २ दाजुभाइ अगम र श्याम समेतले आयुर्वेदमा काम गरि आएका छन् । अगम विर्तामोड र श्यामले घरमै आयुर्वेद उपचार गरिरहेका छन् । उनीहरुले बाजे इन्द्रसिंह, बुबा नगदलालबाट ती उपचारको शिक्षा हासिल गरेका हुन् ।
यसबाहेक जिल्ला आयुर्वेदले बेला बेलामा उनीहरूलाई घरेलु आयुर्वेद उपचारका बारे तालिम दिने गरेको छ । एस.एल.सी.सम्म अध्ययन गरेका ३५ वर्षीय धिरेन्द्रले मान्छे बाहेक गाइबस्तुको खुट्टाको हड्डी टुटुफुटेको,भाँचिएको समेत उपचार गर्ने गरेका छन् । पैसा कमाउने भन्दा आफ्नो पेशा सेवामुखी भएको बताउने उनी विरामीको सहजतालाई ध्यान दिएर घरमा पुगेरसमेत औषधि उपचार गर्ने गर्छन् । ‘पैसा कमाउने स्वार्थ भन्दा पनि हाम्रो गाउँ घरका झारपात ओखती पनि बन्दा रहेछन् भन्ने प्रचारमा छु’, उनी थप्छन् ‘आयुर्वेद चिकीत्सा पद्धतिमा राज्यको ध्यान जानुपर्छ ।’(स्रोत पुर्बेलितिमेस)

Happy Krishna JanmaAsthami

Janmashtami celebrates the birth of one of the most famous Gods of Hindu religion, Bhagwan Krishna, on the eighth day (Ashtami) in the month of Sravana or Savana. Lord Sri Krishna was born on the 'Rohini' nakshatram (star). It is generally celebrated in the month of August-September according to the Christian Calendar. Legend has it that Sri Krishna was born on a dark, stormy and windy night to end the rule and atrocities of his maternal uncle, Kansa.

Position of Stars at the time of BirthIt was only on the eighth day of the second fortnight, in the month of Sravana when, the moon entered the house of Vrishabha in Rohini Nakshatra (star) that Lord appeared. According to Barhapatyamana, the month of Sravana corresponds to the month of Bhadrapada Krishnapaksha. Lord was born in the year of Visvavasu, appx. 5,227 years ago.

Celebrated for over Two DaysJanmashtami is celebrated for over two days as “Rohini” nakshatra and Ashtami may not fall on the same day. The first day known as Krishnashtami, as the birth of Bhagwan Krishna falls on the eighth day after Raksha Bandhan, which generally falls in the month of August. The second day is known as Kalashtami.

Welcome the Lord at MidnightIt is only at midnight between the first and the second day that birth of Sri Krishna took place. The actual festivities begin during midnight in this 48 hour period. The celebration reaches its peak at midnight, with the birth of Lord Krishna, with lot of hymns, arti taking place and blowing of the Conch (shankh), rocking the cradle of Lord. The idol of lord is bathed with Panchamrit (A mixture of milk, ghee, oil, honey and Gangajal). The Panchamrit is later distributed as Prasad to the devotees along with other sweets. While some Fast on the first day and break it at midnight for others the fasting continues for both days. The period coincides with rainy season.

Legend of Janmashtami

Janmashtami, one of the most popular festivals of Hindus celebrates the birth of their beloved God, Sri Krishna. Detailed story of Janmashtami or Lord Krishna's birth has been narrated in Puranas. Please read on to know more about the various fascinating aspects of the legend of Janmashtami as stated in Puranas.

Mathura, a prominent town of Northern India and the birth city of Sri Krishna was ruled by King Ugrasen, a Yaduvanshi ( Belonging to the Community of Yadavs). He was a great king loved by his subjects. He had two children, a son Kansa and a daughter Devki. Kansa was quite cruel by nature, his wickedness knew no bounds when he jailed his father and forcefully became the king of Mathura.

Love for sister Devki and Brother in law Vasudev

Though Kansa was hard hearted but he loved his sister immensely and married her off to Vasudev, one the high ranking officers in his army. However on the day of wedding, as a result of a heavenly prediction that Devki’s eighth child will be born to kill him, Kansa decided to kill his sister. On Vasudev's pleading, he put both of them in dungeons and let them live but with a promise that they will handover all their children to Kansa, only to be killed by him

Birth of BalramKansa succeeded in killing all the six new born babies of Devki and Vasudev, however the seventh child was saved by divine intervention as the child was transferred from Devki’s womb to that of Rohini's, Vasudev's other wife. Thus Balram, the elder brother of Krishna was born but Kansa thought that Devki had a miscarriage.

Birth of Krishna

The birth of the eighth child of Devki, Lord Krishna was followed by a chain of dramatic events. Soon after the birth of the child, as if by a sheer miracle, all the soldiers guarding the couple fell asleep and the gates of the dungeon flew open themselves. Vasudev decided to smuggle the child safely in a basket to his friend Nand in Gokul. Since it was raining heavily, River Yamuna was all swollen and Vasudev feared that both he as well as his child will drown if he tried to cross it, however, as soon as the feet of the infant touched the river, the flow of water became normal and Vasudev was able to cross it easily. Sheshnag, the five headed serpent of Lord Vishnu protected the child with its fangs. Vasudev knew that his was not an ordinary child but a divine being. After handing his child, to his dear friend, Nand, Vasudev returned back safely with a girl child and no one got to know about it.

Yogmaya’s predictionOn hearing the news of the eighth born child, Kansa rushed to kill the girl. He paid no heed to Devki’s plead of sparing the girl. He held the child by her legs and just as he was about to bang her against the wall, the girl vanished into thin air and told Kansa that his slayer had been born and was safe in Gokul. The girl child was none other than Yogmaya (divine illusion). The eighth child grew up as Yashoda and Nand’s son in Gokul and later killed his maternal uncle Kansa, freeing all the people of Mathura from his tyranny.

How Rajbanshi process for Kirshna Janmasthami puja?

Normal puja is performed within the family members.One of any family member stay without eating food for whole day(fast). After the puja finishes from temple, or Thakur ghar all the family members are taken food together.Parsad is being distributed to the puja performers.Special dishes & curry is made during this festival time. For example dahi(curd), puri, Khir and some fruits etc. In this day vegetarian food are being taken .

Out side, village memebers process this festival in very enetrtainic way. Its called Dadhikada.It means play with nariol(coconut) in the mud. The 2 groups term to each team. There is a long bamboo in the middle of the mud which is covered with oil. Each team will compete to touch the bamboo with nariol and the team who touches the bamboo in maximum is the winner. At the end winner team would like to climb top of that oily bamboo to touch nariol again which is tied up with money,vermilion poweder & some fruits.

You can view down in the video:

Dodhi Kado Khela - Rajbanshi Culture... Mud game played by all ages, the day after the Janma Ashtami puja.

Some Of the Pictures of Lord Krishna

Free Spiritual Photos Religious Pictures Quotes

Free Spiritual Photos Religious Pictures Quotes

Free Spiritual Photos Religious Pictures Quotes

May you all have a blessed Janmashtami chanting and singing the names of Lord Krishna the Lord of the universe and the Father of all living entities.
Best Regards From

Voiceofrajbnshi

Harey Krishna Harey Rama  Rama Rama Harey Harey Harey Rama Harey Krishna  Krishna Krishna Harey Harey !!

The Rajbanshi's Of Nepal

The Terai region of Nepal is a fertile lowland plain located along the border of Nepal and India . The yearly monsoon rains during the summer months provide a  climate that is ideal for the cultivation of a variety of crops such as rice, wheat, mustard, millet, maize, and vegetables. Due to its vast amount of arable land, this area has attracted people from several different language groups throughout history.

Origin and linguistic classification

The historical name for the Rajbanshi people was thought to be some of the original inhabitants of the eastern Terai (Adhikari and Ukyab 2000:51). The Koche are mentioned in the Kichak, apparently sided with the Kauravas and was then killed by Bhimsen. The place at which Kichak was reportedly killed is still a place of pilgrimage in Jhapa (Gautam 1994:177). In the 17th and 18th centuries, the Koche lived within a vast kingdom that was founded by their very powerful leader, Hajo. This kingdom eventually stretched from the eastern half of the Morang district to include the western half of Assam, in India. Hajo’s grandson, Bisu, established his capital and named it Koch Behar, which can still be found in northeastern India today. It was during Bisu’s reign that the title of Brahmins of the area. This title later became the name of the people and their language (Gautum 1994:176-177). Over a period of time, the British gained control over the Koche Kingdom and, in 1774, annexed to Nepal the areas of Jhapa and Morang (Bista 2000:146). In time, the original Koche people divided into different groups based upon religion. As a result, there are now three main social divisions among the Rajbanshi. These are the Hindu Rajbanshi, the Muslim Rajbanshi, and the Koch. The Rajbanshi of Nepal are primarily of the Hindu Rajbanshi group (Gautam 1994:177). Description of the people and their way of life.The Rajbanshi are, for the most part, agriculturalists and pastoralists. Other occupations that they may be involved in include running small businesses, making and selling puffed rice and sweets, weaving, driving rickshaws, and teaching in the local schools. More recently, a number of Rajbanshi are becoming involved in a variety of technical and computer-related occupations. The Rajbanshi society is patriarchal, as are many of the people groups around them. It has been stated, “…the head of the household (the father) is the sole authority and everyone is supposed to work and act according to his (father’s) directions” (Gautam 1994:178). This is also supported by the patrilineal descent patterns of the Rajbanshi in which, once the head of the household has died, the authority and property of the family is passed down to the eldest son. The Rajbanshi generally prefer to marry within their own caste, however inter-caste marriages are allowed. In many areas, the practice of paying a bride price is still common. If a man is unable to pay this price, he may work for the bride-to-be’s parents for one to three years (Bista 2000:148). After marriage, the couple returns to the groom’s home where they will live until the appropriate time for them to establish their own household, generally still in the husband’s home village. As stated the primary religion of the Rajbanshi of Nepal is Hinduism. It has been said that, “They worship various devis and devtas, but the puja to the goddess Kali (female shakti-energy) is carried out with great fanfare and enthusiasm” (Gautam 1994:187). There are also aspects of the traditional shamanism mixed in with the Rajbanshis’ Hindu beliefs (Adhikari and Ukyab 2000:51).

The Rajbanshi spoken today is a form of the original Koch language. Occasionally the Rajbanshi people are still referred to as “Koch” by other people groups. Alternate spellings for this language are Rajbansi and Rajbangsi. The Rajbanshi language is classified as Indo-European, Indo-Iranian, Indo-Aryan, Eastern Zone, Bengali-Assamese 2000:582). Varieties of Rajbanshi in Nepal Despite the fact that there has been a fair amount of linguistic and sociological research conducted among the Rajbanshi of India, very little linguistic research has been done among the Rajbanshi people in Nepal. As a result of this, the initial background research regarding what is known so far concerning the different varieties of Rajbanshi spoken in Nepal was primarily conducted through informal interviews with Rajbanshi people who are working in Kathmandu. From these initial interviews, there appeared to be three varieties of Rajbanshi spoken in the Jhapa and Morang districts. The Rajbanshi people and their language are officially recognised by His Majesty’s Government of Nepal Ministry of Local Development.The Rajbanshi language is rather closely related to both Bengali and Assamese (Sanyal 1965:250). There are also reported to be two speech varieties closely related to Rajbanshi in the Jhapa and Morang areas. These are the Tajpuria and Gangai. It has been said by various Rajbanshi mother tongue speakers that the Tajpuria variety is more closely related to Rajbanshi than the Gangai variety. The large number of language groups that live in the eastern Terai has created a multilingual situation that has affected the form of Rajbanshi that is spoken in the area. In Morang district, the Rajbanshi people live among Tharu, Maithili, Dhimal, Hindi, and Nepali speakers. In Jhapa district, they live among Bengalis, Nepalis, and several language groups from the northern hills. This highly multilingual situation has led to frequent occurrences of Rajbanshi mixing with these other languages.Koch or Koche. The Koche are Mahabharata when the king of the Koche,Rajbanshi was given to him by the The Rajbanshi people of Nepal.

Overview Of Language Development & Committe.

There have been several works of literature produced in the Rajbanshi language. The Rajbanshi literature that is produced in India is written in the Bengali script, whereas the Rajbanshi literature that is produced in Nepal is written in the Devanagari script. These include booklets on the history of the Rajbanshi people, a general description of grammar (from Grierson’s work in India), a Nepali to Rajbanshi dictionary, poetry, and a description of the life and culture of the Rajbanshi. There is also a magazine that is put out by the Rajbanshi Development Committee. This magazine is written in both Rajbanshi and Nepali.

There are some committees of rajbanshi in Nepal which intention is to improve the lives of the Rajbanshi people as well as to preserve their culture and language.It is to be believe that Mr PhulSingh Rajbanshi was pioneer to establish a rajbanshi committee Rajbanshi Development Committee was established in the Year 1993.They have conducted several workshops in which Rajbanshi women have learned to read and write as well as to engage in trades such as printing and weaving. The committee is also taking steps to promote further literature development in Rajbanshi. Future goals of the committee include further social work for Rajbanshi women and children, research into the history of the Rajbanshi people, and the development of a Rajbanshi language institute.

The Rajbanshi language of Nepal

One can hear a wide variety of languages being spoken in the market towns across the Terai. One of these languages is Rajbanshi. The Rajbanshi people of Nepal can be found predominantly within the Jhapa,Morang and Sunsari districts in the southeastern corner of the country. The 1991 Census of Nepal gives the total number of Rajbanshi in the country as 85,558. In the district of Jhapa, there was reported to be a total of 66,224 Rajbanshi, whereas in Morang district, the census records the Rajbanshi population as 18,243. This leaves only 1,091 Rajbanshi spread throughout other districts of Nepal, not restricted to Jhapa and Morang’s neighbouring districts. Across the border, in India, there are a large number of Rajbanshi people as well. According to the 1991 Census of India, the Rajbanshi population was 2,839,481 in the state of West Bengal. There is also a small number of Rajbanshi who live in the country of Bangladesh (Grimes 2000:394).

Sources: Internet

Numerically & Culturally

Numerically & Culturally 

Both numerically and culturally, the Rajbanshi is the predominant ethnic group and the Rajbanshi boli or bhasa (dialect or language) is also the dominant language. More or less every ethnic and caste group can communicate with their language. The Tajpuriya and Gangais have no their own mother tongue and speak Rajbanshi language with minor differences in some words. The Rajbanshis worship thakur, brahmani and hanuman as their kul devatas (clan deities). The abodes or shrine are always located outside usually northeastern corner of the house. They do not erect any shrines or abodes for God and goddess inside their houses. Besides, they worship village ditties known as maharaj with very care and respect. All the other groups including plain castes Hindus except Mahato or Nuniya and Brahmins worship the same Good and goddess as their kul devata. This clearly indicates that the Rajbanshis are not only numerically but also culturally dominant group within society.

The Rajbansis are a jati of mixed origin some being descended from Koches, while other are of Dravidian (Chaudhury, 1962:141) Whatever may be their origin, they used to have a separate kingdom called Koch country, which according to Hodgson, ‘included the western half of Assam (India) on the one side and eastern half of Morang (Nepal) on the other with all intervening country’ (1880:107). The British in India conquered this Koch State, while in Nepal, King Prithvi Narayan Shah in 1774 (Bista, 1987:134) annexed them. Under the Hindu influence, the Koch sanskritised and took the name Rajbanshi, and they are today a no-alcohol-drinking jati(a relatively high caste group in the sense of jat) mostly inhabiting in Jhapa and Morang districts within Nepal (Bhattarai, 1996:55). They are primarily cultivators and some also deal in grain and other articles. As a group they are very true to their words, simple and straightforward..

Their claim of both the jat and jati at a time indicates the ambiguity of their cultural and social identity. As a jat they claim to be an offshoot of the Rajput clan but they do not wear the sacred thread, nor do they observe menstruation as ritual pollution. In addition, they bury their dead; practice of widow marriage was prevalent among them (they renounced the practice few decades ago); the fathers or the brothers of prospective brides take high price from would-be bridegroom before they consent to the marriage (which they have started to renounce these days). As a result their claim to kindred with Rajput is, however, untenable. As an evident, the Rajputs of plains and Chhetris of the hill both do not accept them as their equivalent. In the context of conceptualization, the distribution of cultural sub-traditions within a population as different streams, the Rajbanshis thus participate in many such streams, which are also shared by the members of other groups. There are, however, some typical social and cultural features or traditions, which both Rajbanshis and others recognize exclusively as Rajbanshis. For instance, they speak their own language, have strong sense of hospitality towards their guest, their practices of head shaving on 12th days of death, abandonment of sacred thread and bhai pooja (worshipping of brothers) during tihar(festivals of light) and their typical dresses and settlement patterns....

हमार नीति

 समय आर परिस्थिति

कराचे अनुभूति

भाँगाल ठालीदाअ कुश्याचे

पुर्निमार बाद आमास्य

तब फेर

किया नि हबे पूर्ण

हमार तपस्या !!

इडा बिकट परिस्थिति

आर हामार डरपोक नीति

कि हामा बढुवा पार्म आगुती ?

आ स सभाये सचि दि !

हामा चम्किए उठे चि

आन्धार राति डात

देखिए एकटा खामा

केनंग करे फेर हामा आगुती बढुवा पार्म

बिकासेर रास्ता डात हामा !

छाडी दि इला डरुक नीति

साहस करे बढी आगुती

हामा बनिजायी जन्हाकी

आन्धार राति डात जन्हाक लिए

बेरायी हिती आर हुती

तने हबे हामार प्रगती

आ स

सवाये जाई आगुती !!

Paan In Rajbanshi Life...

The betel leaf is popularly known as Paan.Paan is a vital part of the culture in the Rajanshi life.Paan is being used occasionally in the rajbanshi culture's schedule.Money is placed on it while payments are made to the priests.It is offered to the guests and used in the festivals irrespective of religion.It has a symbolic value at ceremonies and cultural events in Rajbanshi society.Paan is also used in all kind of rajbanshi puja and wedding festivals and to visit relatives.It has become a ritual, tradition of rajbanshi society.In some of the rajbanshi's wedding the birde enters the mariage podium covering her face with two palm of paan leaves.She will remove them at the auspicious time of exchange of first glance with the groom.All through the ceremony she will keep two whole betel nuts tucked in her cheeks.Generally this is followed from the bengali wedding.A tray full of well-decorated paan is an essential part of the wedding trousseau.During the time of sindur daan along with paan, the vermillion puts by the grrom on the head of the bride.

MASAN

Link here to watch the video

"MASAN" is the representative of evil spirits and ominous power worshipped by Rajbanshis. The primitive tribes had often been attacked by many severe diseases and natural calamities.To get rid of these diseases and calamities the tribes fancied some evil powers and spirits. They started to worship them. MASAN is one of them considered b...y the Rajbanshis. Rajbanshis believe that, there are several forms of MASAN and each of them causes different harm to the people of different ages. The worship of MASAN is still now going on in the remotest corners of north-eastern zone (of India) to be cured from any disease. Though the modern medical science is improving day by day, yet the worship of MASAN is followed earnestly by Rajbanshi community.

"MASAN" the evil spirit is detected by diagoanising the patient through a spiritual procedure by ojha, using tender banana leaf with little sindur mixed with mustard oil. The leaf is then folded and offerings are done and finally the shape of so-called MASAN appears on the leaf.

Dreaming of catching fish or such kind at night are considered as the symptoms that MASAN has infected a person.

परमार्थ नि बनिए निस्वार्थ एर रास्ता बेरवार बाध्य होइजासी !

जेबेला हामा १-२ महिना मायेर कोखत रह ची, उबेला बच्चारा खुन से लत्पतिए रहचे ! एडा धर्तित आसवार बाते छट पट कर्ते रह चे ! अये एकदम से एकदम दुख कस्ट पिडा से रह चे, मायेर कोखत ! ऊडा हामार सबसे प्रथम भोग करवा पर्चे ! बस दुखेर संसारत घेरिए आप्नार दर्द काहक भी बाट्वा नि पाचे ! मनुष्य जीबनडा पिडा से सुरुवात हचे ! उदाहरण बिस्तार से ! जुखुन हामाक कुनह बेला कुनह ब्लेड से या पिन से आप्नार आन्गुल डा कनेक मात्र काटाये गेल ते केनंग दर्द पिडा महसुस हचे ! आरह आर अर उप्रत कनेक नुन . नि ते मर्चिनेर गुण्डा ऊरा घाउत् पर्ले केनंग ति बिशाबे, सवाके सायद मालुम छे !

हो............अनंगती १-२ महिना बच्चारा एकटा मासुर ढिक्का हये ! खुन से लत्तपत्त मायेर कोखत चुप चाप रह चे ! ले आप सोच कि ऊइराए माअ कनेक झाल , नुन , आर खाट्टा जदी खाए, कोखत पालाल बच्चाराक सिदा असर परे चे ! केनंग दर्द र पिडा हचे ???

बच्चारा चिर चिर करे छट पटा चे परन्तु अ र दुख पिडा सुनी दिवार काह नि हचे ! बहुत चिर चिरा हट आर छट पटा हट से भोगाल बच्चारा अन्तिम इत भाग्वानेर संगे प्राथना कर्चे '' हे ! भगवान मोक इरा दुख पिडा से मुक्त कराई दे "! इला गटे दर्द भावना देखिए सुनिए भगवान डा ऊरा बच्चाराक मुक्त करवार जिम्मा ले से ! भगवान डा मनत राखिए ऊरा बच्चाराक कह चे कि " तुइ जदी इरा धर्ति खानत आस्वा चाह चीस ते मोक तुइ एक्टा बचन दिवा होबे !' ऊरा बचन हये " निस्वार्थ नि बनिए तोक परमार्थ बनवा होबे "! एदी इरा बचन पुरा करवा पाबो ते तोक मुइ इरा संसार देखाम, तबे तोक मुइ जन्म दिम ! भाग्वानेर काथा ला सुनिए बच्चारा बचन पुरा करवार बाध्य होइजासे , आर जल्दी से जल्दी दुख आर पिडा से मुक्त ह्बा चाह चे ! आखिर कार जन्म होइजासे !

जनम लैएने चखु जदी फुटिगेल  भगवानेर गटे बचनला फम हाराए जासे ! वास्तविक हामा  इरादुनियात जनम 

लैयेने पापीर काम बेसी आर धर्मकर्म काम कम करे ची !

परमार्थ नि बनिए निस्वार्थ एर रास्ता बेरवार बाध्य होइजासी ! कि इरा ठिक हये ?? 

Emotional farewell to Sathya Sai Baba

Thousands of people were packed tightly in the narrow lane, many of them seated on the ground, their hands joined in prayer as they murmured his name.

These were ordinary Indians, people who believed Sai Baba to be a living God, someone who could perform miracles. Many of them had travelled vast distances just to be here.

The overwhelming emotion was one of grief and intense devotion.The actual funeral took place behind closed doors, open only to family, members of Sai Baba's charitable trust and high ranking politicians - another reminder that in death as in his life, he drew some of the country's most powerful personalities.

A multi-faith service preceded the actual funeral ceremony.

Muslim, Christian and Sikh priests read from their scriptures before orange-robed Hindu clerics took over.

It was yet another illustration of Sai Baba's brand of ecumenical spiritualism which attracted so many, cutting through social and religious boundaries.

Clad in white, the privileged few who were allowed in looked on as Sai Baba's body was lowered into a grave just behind where his glass casket had stood over the past two days - and from where he used to preach and bless the millions who came to see him over the years.

An honour guard brought in an Indian flag to be draped over the coffin, giving it the aura of a state funeral.Puttaparthi owes everything to its most famous son. Once an impoverished village, it now has grand, fantastically designed public buildings housing a university, a hospital, sports facilities and music schools. Hotels and apartment blocks are dotted on its landscape, catering to the many who make the pilgrimage.But some are nervous, wondering if this will last.

Future Tense

"We were able to make a living. Now the future is uncertain."Judging from the intense devotion and faith among the hundreds of thousands who have come here over the past two days, Puttaparthi will continue to attract many. And there are those who believe that Sai Baba's message is even more relevant today.

People today are so selfish, we've forgotten how to share," said Lynne, who has come all the way from Leicester in the UK."Everywhere I look in India I see so much poverty, people scavenging for food while others drive by in a Rolls Royce.Is that fair?"

It explains perhaps why in an India that prides itself as a rising economic power, there is still a special place for spirituality.  Ref::http://www.bbc.co.uk/news/world-south-asia-13205086

 

 other sites of baba:

http://www.srisathyasai.org.in/

http://www.omsaibaba.com/



Sai Baba's brand of ecumenical spiritualism attracted followers

 om sai ram ! om sai baba!

Bhagwaner shanka manat che r maner shanka bhagwan haye.

Naya behati mahila ra khetbaari ti ghumte ghumte ektin jaye pari jaabe. Ar mathar sindur kanek pari jaabe.Ekchin baat ek jhan jebela haal baha jaabe ubela ukhaan sindurer rang khanat najar parbe.Aye manat soch pe ki ikhan rang kunha se aasil?Manat anek sankha karbe. Pachut gok uthaye kohoba dharbey ki hetan bhagwan prakat hoisley, nite ikhan sindurer rang kenang kare aasbe, ikhan matiaya chasa khetbaari khanat lal ranger sindhur kunthe se girbey..?.Gauer lokla 3 chak pari jayene hatan ekta mandir benbaar suru korbey......

Moral:-Bhagwaner shanka manat che r maner shanka bhagwan haye....

Hamaar Gaan, Hamaar Sangeet(हामार गान हामार संगीत)



Hamaar Gaan, Hamaar Sangeet

हामार गान हामार संगीत

http://www.videorajbanshi.blogspot.com/

This video blog is prepared to collect all  the rajbanshi related topics like cultures video, movie video, gaan etc. Hope every one will enjoy from this video. Its my little effort to make an entertainment to all of my colleagues who are interested to their own culture and community.And also, it might assume to help for entertainment to non-rajbanshi people.Accepted to get some comments from the blogg readers or video viewers. Hope you like will my effort and the self created logo too. Ample thanks for your kind support.

Jay Rajbanshi!

Rajbanshi Jokes

एक झन राजबंशी मालिक येर घर शान करे अर मैथिलि भासी मुंशी भेट करवा गिसले!!
मुंशी:: शान करे ! चपल ला पेटेट पेटेट करे कनेक दुर्र से आसे चे ,,,,
मालिक:: कौन है ?
मुंशी :: हम है मालिक....
(फेर चपल ला पेटेट पेटेट करे रसे रसे आस्ते छे....बुढ़ा दुनिया देखवा नि पाचे....फेर कहबे ...)
मालिक :: कौन है??
मुंशी: हम है मालिक ....
तबतक बग्लत पूगी जाबे...
मालिक :: चिनियें कहबे,,,अगर तुम मालिक है तोह फेर हम कौन है???

Naming the Language & dialect

The naming that are confusion in great sense:

• Bahe:

This name is favoured in the district of Rangpur, Bangladesh and its adjoining districts.It is derived from a local words used as a part of their greetings, especially between males.This term referred especailly to the Darjeeling ' sub- dialect' of 'Rajbanshi' but in this assertion it is off the mark. However, this term is mark with distinct identity in the Bangladesh society.

• Deshi Bhasa:

This term for the language is is favoured in all areas , especiallyamongst the people who wish to be non politcal , non commuital,on the politcal controversy. The term means 'the language of desh (the nation) , the region, the locality.So the part Rajbanshi Bhasa.

• Dhekia, Dhekri:

These term have been found to be favoured in the north Dinajpur area of Bangladesh, the fromer variant among Hindus and the later among Muslims.

• Kamta or Kamptapuri:

These terms are favoured in West Bengla by 2 groups of people. 1. those in favour of the establishment of political autonomy in North Bengal, and 2. those who insist on a non cast caste language name i.s Barma. The second category of the proponents criticise the term Rajbanshi as being too caste-centric and exclusive to Hindu speaker.The term Kamptapuri is not accepted by the West Bengal Government because of the over  tones of autonomy. Some argue that the shorter variant 'Kamta' ,  is not intended to have the political overtones of the "Kamptapuri' which is term suggested association with the ideology of the Kamptapur Peoples Party and the other related political parties. Recently the Kamata Sahitya Sabha 'Kamata Literature Society' was founded . It has as one of its aims the promulgation if this language name.

• Koch Rajbanshi:

This term is an extended form of the more widely used term as Rajbanshi.The extended form specifies that reference is to the descendants or the race of the Koch King. This is some what pertinent as there are multiple South Asian social groups that go by the Sanskrit appellation Raja-wanshi ' Royal Race'.

• Rajbanshi :

This term is favoured in east south east Nepal by Rajbanshis and in West Bengal by Rajbanhis who favour linguistic autonomy but reject the political overtones of 'Kamptapuri'. In Nepal there is a Rajbanshi Bhasa Prachar Samiti 'publishing society of rajbanshi language which has its office at Bhadrapur, Jhapa, Nepal. This term is criticised for being casre centeric, and in particular excluding the muslim population who speak the same lect but do not subscribe to the Hindu designation of Rajbanshi.

• Rangpuri:

This term is favoured in the Rangpur area, interchangeably with ' Bahe'. However with the sizeable number of speakers now located within a different country to Rangpur and lacking any special historical reason for choosing Rangpuri over Kamta, inlikely this term will catch on the further afield.

• Surjapuri:

This term is favoured in north east Bihar and adjoining portions of Dinajpur District of West Bengal by Rajbanshis and Deshi Muslims alike.The slight tone is different from the language spoken by Rajbanshis.

• Tajpuriya:

This term is favoured in south east Nepal among Tajpurias who reject the name Rajbanshi for their mother tongue on the basis that it is a caste designation not their own.