incarnation of Hari in Kaliyuga[1] and it is curious to note, that the Pāthān chief, who was a devout Mahammadan, enjoyed this compliment of the Hindu poet and did not take it as an affront.
Hindu Rājās follow the Example.Thus the appointment of Bengali poets to the courts of Hindu Rājās, grew to be a fashion after the example of the Moslem chiefs, and we find most of the works of our best poets dedicated to the kings and noble men who patronised them. Thus the works of Vidyāpati, the Maithil poet, are inseparably associated with Çiva Siṁha and other sovereigns of Mithilā. Mukundarām, the immortal author of Chandī, had for his patron Bānkurā Rāi, the Rājā of Ārah-Brāhmanbhumi. Rāmeçvara who wrote the "Çivāyana" enjoyed the patronage of Yaçovanta Siṁha, Raja of Karnagaḍa. Ghanarām, the author of "Dharmamangal" was the recipient of many favours from Kirttī Chandra, the Raja of Burdwan, and who can think of the great poet Bhārat Chandra without remembering his great friend and patron Kriṣṅa Chandra of Navadwipa? Raja Jay Chandra employed the poet Bhabānī Dās for compiling a translation of the Rāmāyaṅa; and many other valuable Sanskrit works were translated into Bengali under the auspices of the Kings of Tippera. We shall dwell upon all these works in their proper places hereafter.
We now confidently presume that the above proofs will he held sufficient to support the view, that the patronage and favour of the Mahammadan Emperors and chiefs gave the first start towards recognition of Bengali in the courts of the Hindu Rājās- ↑ "কলিকালে হবু যেন কৃষ্ণ অবতার।"
