Fact-checked by Grok 2 weeks ago

Charyapada

The Charyapada (also spelled Caryāpada) is an ancient anthology of 47 mystical poetic stanzas known as charyas, composed in by Buddhist mahāsiddhas (accomplished masters) between the 8th and 12th centuries , representing the earliest surviving literary work in the . These verses, attributed to siddhacharyas such as Kanhai, , and others, employ a cryptic "sandhābhāṣā" (twilight or intentional language) filled with metaphors drawn from everyday life to convey esoteric Buddhist teachings on spiritual enlightenment, practices, and the transcendence of dualities. The , with accompanying commentaries by Munidatta from the 12th or 13th century, was rediscovered in the early by Haraprasad Shastri. Shastri's 1916 edition established the Charyapada as a foundational text in literary history. Originating in the cultural milieu of medieval eastern , particularly regions like and , the collection reflects the syncretic influences of and , blending spiritual insight with vivid depictions of social and natural elements. Scholars regard the Charyapada as pivotal for understanding the evolution from and Apabhramsha dialects to modern , including , Assamese, and Odia, though debates persist over its precise linguistic classification and dating—some analyses suggest influences from eastern Apabhramsha or even a later 14th-century based on paleography. Its enduring significance lies in its role as a precursor to later mystical traditions, such as the songs of , and in highlighting the contributions of to South Asian and . Ongoing research continues to explore its interpretive layers, authorship attributions, and cultural impact through comparative studies with other literatures.

Discovery and Preservation

Discovery

The Charyapada manuscripts were rediscovered in 1907 by the Indian scholar Haraprasad Shastri during his expedition to collect ancient and texts at the Royal Court Library in , . While sifting through the library's extensive collection of palm-leaf manuscripts, Shastri identified a unique volume containing 47 poetic verses attributed to Buddhist siddhas, accompanied by commentaries. This find, comprising works such as the Caryācaryaviniscaya and dohas by figures like Kṛṣṇacāryapada, marked the first tangible evidence of early medieval literary expression. Shastri meticulously transcribed the fragile and published his findings in 1916 under the title Hajar Bacharer Purano Bangala Bhashay Bouddhagan O Doha (Buddhist Songs and Dohas in Ancient from a Thousand Years Ago), issued by the Bangiya Sahitya Parishad. The edition included the original Old verses, the 14th-century commentary by Munidatta, Shastri's translations, and detailed annotations that established the texts' historical and linguistic significance. This not only introduced the Charyapada to the scholarly world but also highlighted their preservation route through the , where related dohas had earlier been documented in translations. The discovery elicited immediate scholarly interest, with linguists affirming its pivotal role in tracing the evolution of . In his 1926 work The Origin and Development of the Bengali Language, Suniti Kumar provided a thorough , confirming the Charyapada as the earliest extant specimens of Old and underscoring their importance for understanding regional linguistic transitions during the 8th to 12th centuries. Chatterjee's endorsement helped solidify the texts' authenticity amid initial debates, paving the way for further studies despite limited access to the original manuscript in Nepal's restricted royal collections.

Manuscripts

The primary manuscript of the Charyapada is a 14th-century palm-leaf discovered in 1907 at the Royal Court in by the Haraprasad Shastri, who obtained photographs of it for further study. This , written in Proto-Bengali using on treated palm leaves approximately 50 cm in length, contains 47 padas (verses) accompanied by a commentary attributed to Munidatta from the . Some folios are missing, suggesting the original compilation likely included around 50 padas, as evidenced by later versions. The manuscript is currently housed at the of in , where it remains a key artifact of early Eastern Indo-Aryan literature. A translation of the Charyapada appears in the Buddhist canon, specifically the Tengyur section, dated to the 12th–14th centuries and attributed in traditional sources to the Vairocanavajra in the . This version preserves 50 padas, including three additional ones (numbers 24, 25, and 48) absent from the manuscript, aiding in textual reconstruction and variant analysis. Prabodhchandra Bagchi published a critical edition of this Tibetan manuscript in 1938, highlighting its role in completing the corpus. Preservation efforts for the primary manuscript have included digitization initiatives by the in the early 2000s to facilitate global access and reduce handling risks, alongside the creation of and replicas in and for academic study, such as Nilratan Sen's 1977 edition. Palm-leaf materials face ongoing threats from humidity, damage, and natural aging, exacerbated in Nepal's , prompting conservation projects at the following the 2015 Gorkha earthquake, which damaged archival infrastructure but left the Charyapada intact. The manuscript was also confirmed intact amid civil unrest and false reports of damage in September 2025. These measures ensure the manuscript's longevity as a vital item.

Poets and Composition

Poets

The Charyapada is attributed to 23 siddhacharyas, or mahasiddhas (though some sources suggest 22), who were mystic poets initiated in the Sahajiya doctrine of , composing verses between the 9th and 11th centuries. These poets expressed tantric beliefs through symbolic language, with attributions determined by signatures or mudras at the end of each pada. Among them, Luipāda, a 9th-century fisherman-saint from belonging to the Kāivartā community, contributed 2 padas (1 and 29) that employ yogic metaphors within frameworks, linking him to key lineages such as the Cakrasaṃvara . Kāṇhapāda (also known as Kanhapa or Krishnacharya), a prominent figure from the same era, is credited with 13 padas emphasizing themes of realization and non-duality. , regarded as an early sahajiya , authored 4 padas (22, 32, 38, and 39) in doha-style verses that explore spontaneous enlightenment. Bhusukupāda (also Bhusuku or ), another influential siddhacharya tied to lineages, composed 7 padas featuring mystical songs that reflect early linguistic evolution in the region. Authorship attributions rely on the 14th-century Sanskrit commentary by Munidatta, but debates persist, with scholars like employing linguistic stylistic analysis to refine identifications and propose an earlier dating to the 7th–8th centuries, suggesting some padas may reflect composite traditions within circles.

Structure and Content

The Charyapada comprises 47 padas, or , preserved in the discovered by Haraprasad Shastri in 1907. Each pada is typically 4 to 8 lines long and structured as caryagiti, or "songs of conduct," blending couplets for concise moral insights with padya stanzas for rhythmic elaboration. These forms facilitate oral recitation and musical performance, reflecting the Buddhist emphasis on experiential teaching through . The poems employ sandhya bhasha, or "twilight language," a cryptic dialect of Abahatta that layers literal and esoteric meanings to veil tantric doctrines from the uninitiated. Poetic devices include intricate rhyme schemes suited to the Abahatta dialect's phonetic patterns, alongside metaphors such as the lotus symbolizing enlightenment's emergence from worldly delusion and the elephant representing the untamed mind's restless wanderings. For instance, in verses, the mind is likened to a "wild elephant" charging into vast emptiness, underscoring the need for yogic discipline to achieve stability. In content, the padas elucidate yogic practices, the guru-disciple bond, and the arduous path to nirvana, often through symbolic s of inner transformation. A representative example is Pada 1 by Luipāda, which portrays the body as the finest with five branches rooted in the ocean of samsara, invoking on the five aggregates amid encroaching darkness to attain . The collection lacks a linear sequence, instead grouping verses thematically by poet to emphasize shared teachings on transcendence. Variations appear in the Tibetan translation preserved in the Buddhist canon, which expands to 50 padas by including three additional ones likely as later interpolations. Certain padas in the Nepali manuscript also bear notations assigning specific ragas for musical recitation, enhancing their role in ritual performance.

Historical Context

Period

The Charyapada, a collection of mystical Buddhist poems, is estimated to have been composed between the 8th and 12th centuries CE, a dating supported by paleographic analysis of the script, linguistic features reflecting transitional forms from Apabhraṃśa to early regional languages, and allusions to contemporary historical figures associated with the Pala dynasty. Scholars have proposed varying timelines within this broad span based on these elements. For instance, Suniti Kumar Chatterjee dated the compositions to the 10th–12th centuries CE in his seminal linguistic study, emphasizing the evolution toward modern Bengali phonology and morphology. Muhammad Shahidullah, drawing on comparisons with Tibetan translations and Apabhraṃśa influences, placed the origin between the 7th and 11th centuries CE. Dineshchandra Sen narrowed it to the 10th–11th centuries CE, aligning it closely with the manuscript's estimated production. The poems emerged during the late phase of the (c. 750–1174 ) in eastern , a period marked by royal patronage that fostered the flourishing of , including tantric poetic traditions. This era saw the Pala rulers support key monastic centers like Nalanda and , where practices reached their zenith, influencing the esoteric symbolism and yogic themes in the Charyapada. Despite these alignments, uncertainties persist due to the absence of colophons, authorial dates, or explicit historical references in the texts themselves, fueling ongoing scholarly debates about the precise chronology and sequence of the individual padas.

Cultural Background

The Charyapada, known as caryapada or "conduct songs," emerged within the tantric Buddhist tradition as mystical verses composed by siddhacharyas, enlightened masters who practiced —a meditative realization of non-duality—and inner techniques aimed at spiritual awakening. These poems served as practical guides for tantric practitioners at major monastic centers such as Nalanda and , where esoteric rituals and yogic disciplines were central to teachings. The siddhacharyas, revered as attained scholars in this tradition, used the songs to encode profound metaphysical insights, emphasizing the integration of body, speech, and mind in the path to . Composed between the 8th and 12th centuries in the regions of , , , and , the Charyapada reflects the socio-religious landscape under the Pala and Sena dynasties, which patronized and while fostering cultural exchanges. This period saw a syncretism of with , local folk deities, and indigenous practices, evident in the poems' incorporation of everyday metaphors from agrarian and nomadic life to convey symbolism. The works originated in a diverse eastern Indian milieu where Buddhist viharas coexisted with Hindu temples, blending orthodox with heterodox elements. Central to the Siddha tradition, the Charyapada poets were avadootas—wandering ascetics who rejected societal norms and orthodox hierarchies—employing an esoteric, sandhya bhasha (twilight language) to veil their teachings from the uninitiated and evade persecution by religious authorities. Influenced by the Sahajayana sect, which promoted a spontaneous path to realization through sahaja (natural) joy and non-dual awareness, these siddhas like Kanhapada and Luipada exemplified the tradition's emphasis on direct experience over ritual formalism. Their verses thus represent a rebellious yet profound expression of tantric spirituality within medieval India's pluralistic religious fabric. The Charyapada's preservation extended beyond through Buddhist missionaries who carried texts to , where the songs were translated and integrated into the as part of literature in the and schools. Manuscripts in , discovered in Nepal's royal library, attest to this transmission, safeguarding the verses amid the decline of in eastern under Sena rule and Islamic incursions. This cross-cultural exportation underscores the Charyapada's role in sustaining lineages in Himalayan .

Linguistic Analysis

Language Characteristics

The language of the Charyapada represents Proto-Eastern Indo-Aryan, specifically the Abahatta (or ) dialect, in which the verses employ the cryptic style known as sandhyābhāṣā, serving as a transitional form from to the early stages of modern such as Bengali, Assamese, and Odia. This dialect captures the evolution from Middle Indo-Aryan, with phonological innovations distinguishing it from western varieties, including the cerebralization of dentals and aspirates under the influence of adjacent sounds like /r/ shifting to /l/ in Eastern Prakrits. Key phonetic features include the shift of intervocalic /s/ to /ʃ/ (s > sh), alongside and the erosion of final consonants, contributing to a more fluid prosody suited to oral recitation. The vocabulary blends tatsama terms borrowed directly, such as prajna for "wisdom" or enlightened awareness, Prakrit-derived words like mati meaning "mind" or intellect, and indigenous or desi elements reflecting regional vernaculars. Esoteric terminology abounds, including chandali denoting the energy or a symbolic female yogic figure, underscoring the text's Buddhist context where mundane and mystical lexicons intertwine. Grammatically, the Charyapada employs a streamlined system with reduced inflectional complexity from antecedents, featuring simple verb conjugations in the via endings like -i or -e (e.g., jāi "I go" or karai "does"), often without auxiliary support for compound tenses. Nominal declensions are minimized to two primary cases—nominative and a general marked by -era or -ara—with locatives in -te or -e, facilitating concise expression in poetic lines of 8 to 12 syllables that emphasize and rhythmic meter for musical . The text is inscribed in an early Bengali-Assamese script evolved from the Brahmi, incorporating forms and Siddhamātrika influences adapted for use. This includes archaic characters for sounds like /z/ (as in jāna variants) and retroflex /r/, complicating transliteration into modern scripts due to ambiguous conjuncts and regional scribal variations in the single surviving .

Regional Affinities

The language of the Charyapada exhibits notable affinities with modern , particularly in lexical and morphological features that suggest it represents an early stage of the language's development. Scholars such as Sukumar Sen have identified it as proto-Bengali, pointing to retentions like the interrogative pronoun "" for "who," which persists in later forms. This connection underscores a shared vocabulary and phonetic patterns, with the Charyapada's Abahatta serving as a transitional link to the eastern Indo-Aryan branch. Similarities with Assamese are evident in phonetic evolutions and core lexicon, where the Charyapada's forms align closely with early Assamese developments. For instance, shifts such as "oi" to "u" appear in words like "dui" for "two," reflecting patterns that described as marking the Charyapada as the earliest specimen of . Kakati's analysis positions it within the formative period of Assamese, highlighting close alignments in basic terms and structures that distinguish it from neighboring dialects. Affinities with Odia are observed in prosodic and consonantal features, including elisions and the treatment of "" sounds, which echo proto-Odia characteristics. Examples such as "" for "how much" demonstrate continuity with Odia phonological rules, as argued by scholars associated with the Subarnapur tradition, who view the Charyapada as originating in a proto-Odia linguistic milieu. These elements position the text as a precursor to Odia's distinct and patterns. The Charyapada also shows links to , such as Maithili and Magahi, through preserved consonantal clusters like "gya" simplifying to "ja." emphasized these ties, emphasizing ties to dialects spoken in and adjacent areas. Scholars remain divided on the Charyapada's primary linguistic affiliation, with no consensus on whether it predominantly represents proto-Bengali, Assamese, Odia, or forms, as its Abahatta base reflects a shared for all . This debate underscores its status as a common heritage across and the Indian states of , , , and , celebrated for bridging regional linguistic traditions.

Themes and Musical Elements

Themes

The Charyapada poems revolve around mysticism within the Buddhist tradition, emphasizing the attainment of spiritual through direct, embodied experience rather than ascetic denial. Central to this is the concept of , the natural or innate state of , where the practitioner realizes non-dual in everyday , free from artificial rituals or dualistic thinking. This theme underscores the siddhacharyas' rejection of conventional in favor of a path accessible to lay practitioners, blending physical, emotional, and spiritual dimensions into a unified realization. Due to the cryptic sandhābhāṣā, interpretations of these themes remain subject to scholarly debate. Core themes in the Charyapada highlight spiritual realization via , often conveyed through vivid metaphors drawn from nature and human activity to depict the dissolution of the . For instance, the is likened to a with five branches representing the senses, which must be transcended to access the innate void of , symbolizing the uprooting of ego-bound attachments. These metaphors emphasize as an effortless awakening, where ego dissolution leads to the spontaneous joy of non-dual consciousness. Tantric elements permeate the poems, portraying the union of (feminine energy) and shakta (masculine consciousness) as essential for inner transformation. In Kanhapada's verses, this is symbolized by the embrace of the "dombi woman," an outcast figure representing raw, vital energy, whose union with the practitioner evokes the alchemical merging of opposites to generate spiritual ecstasy. Inner alchemy is further depicted through the refining of subtle energies within the , akin to melting impurities to reveal pure awareness, critiquing empty ritualism in favor of experiential . This direct approach prioritizes internal yogic practices over external ceremonies, aligning with the goal of realizing the divine in the mundane. The Charyapada also serve as practical guides for ethical conduct among lay tantrics, promoting non-dualism and as foundations for awakening. Verses stress , ethical living, and the of social hierarchies, fostering a compassionate engagement with the world that mirrors 's innate purity. For example, Kanhapada's poetry highlights the guru's pivotal role in awakening, portraying the teacher as the catalyst who ignites inner realization, guiding disciples beyond through personalized instruction and example. This ethical framework encourages non-violent mastery of desires and empathetic unity with all beings, positioning the poems as ethical manuals for life. Symbolism in the Charyapada draws heavily from daily life to encode insights—direct perceptions of —while veiling esoteric truths from the uninitiated. Everyday images like the boat navigating a turbulent river represent the spiritual journey across samsara, with the practitioner as the oarsman using enlightened awareness (symbolized by the five tathagatas) to reach the shore of , as in Kanhapada's evocative lines: "I crossed the river of existence like a dream... Kanhai rows the boat like a dream." The marketplace or loom may allude to the interplay of illusion and reality in worldly transactions, transforming ordinary commerce into metaphors for weaving the fabric of enlightenment, avoiding literal interpretations to preserve mystical depth. Such symbols ground abstract wisdom in relatable experiences, enhancing meditative contemplation.

Rāga

The Charyapada verses, known as caryagiti or "songs of conduct," each specify a rāga for performance, as indicated in the original Nepalese manuscript discovered in 1907. This assignment links individual padas to particular melodic modes, with Pada 1 set to Patamanjari, Pada 2 to Gaudā, and others distributed across approximately 18 distinct rāgas, including Dhanashri, Gurjari, and Varadi. These designations appear as prefixes before each verse, guiding the oral rendition and ensuring the mystical content was conveyed through structured musical forms rather than mere recitation. The rāgas employed in the Charyapada derive from ancient Indian musical traditions outlined in treatises like the , which describes early melodic frameworks (jati) and their capacity to evoke rasas or emotional essences. In the tantric Buddhist context of the Siddhacharyas, these modes were adapted for chanting during esoteric rituals, aiming to stir states of devotion () and ecstatic union (ananda) with the divine, aligning the auditory experience with the verses' symbolic exploration of . No musical notations survive, leaving interpretations reliant on the textual rāga names and their historical connotations in regional folk and classical repertoires. Intended for communal singing in gatherings—esoteric assemblies of practitioners—the caryagiti served as performative aids in meditative and initiatory practices, blending , melody, and gesture to transmit teachings. Tibetan translations preserved in the Bstan-'gyur canon omit these rāga indications entirely, implying they emerged from the Indian oral tradition to suit local performance customs rather than being integral to the doctrinal core. Modern scholars have pursued reconstructions, employing instruments like the to approximate the original sonic landscape and revive the performative intent. The rāgas thus amplify thematic moods, such as longing or , enhancing the verses' esoteric symbolism.

Significance and Legacy

Literary Importance

The Charyapada holds a pivotal place as the oldest extant literary work in the , particularly recognized as the earliest poems in , Assamese, and Odia traditions, dating from the 8th to 12th centuries . These 47 verses by 23 siddhacharyas bridge the gap between oral traditions and formalized written , employing a (sandhyā bhāṣā) that encodes Buddhist in accessible, symbolic forms drawn from everyday life. Composed in Abahatta, an intermediate stage of Indo-Aryan evolution, the collection marks the transition from influences to proto-forms of modern regional languages, providing invaluable evidence of linguistic and cultural synthesis in medieval eastern . As a foundational text, the Charyapada exerted significant influence on subsequent and regional literatures, serving as a precursor to the Mangal-Kavya genre—narrative poems glorifying local deities—and the Vaishnava pads, devotional songs that popularized expressions in the 15th–16th centuries. Its rediscovery and in 1916 by Haraprasad Shastri, titled Hajar Bachharer Purana Bangala Bhasay Bouddha Gana o Doha, integrated it into Bengal's literary canon, fostering a renewed appreciation for poetic forms and shaping regional identities through its emphasis on and performative elements. This catalyzed scholarly engagement, highlighting the text's role in preserving sahajayāna doctrines amid shifting religious landscapes. The Charyapada's linguistic features, blending elements from , , , and , have sparked cultural claims of national heritage across these regions, with emphasizing its roots, Assam its Assamese origins, Odisha its Odia affinities, and Bihar its Bihari connections—evident in references to places like "Oড়ra" () and "Babgal Desh" (). These disputes have prompted academic collaborations, including joint publications and conferences in the , to affirm its shared legacy without linguistic exclusivity. Beyond territorial debates, the text demonstrates early women's voices through attributions to female siddhas like Dombi, whose verses symbolize spiritual ecstasy via metaphors of domestic life, such as in the line "Bahatu dombi baha lo dombi batata bhaila uchhara," portraying over social norms. It also exemplifies a secular-tantric blend in early , intertwining mundane societal observations—like occupations and customs—with esoteric yogic , thus humanizing profound philosophical insights.

Modern Interpretations

The modern scholarly engagement with the Charyapada has centered on translations that make the text accessible beyond its original scripts, beginning with Haraprasad Shastri's 1916 Bengali edition, which introduced the manuscript as a collection of Buddhist tantric songs and established its dating to the 8th–12th centuries. This was followed by Per Kvaerne's 1977 English translation in An Anthology of Buddhist Tantric Songs: A Study of the Caryāgīti, which drew on Tibetan versions of the text to analyze its Vajrayāna Buddhist content and linguistic features from a comparative religious perspective. Cultural revivals have brought the Charyapada into contemporary life, with performances at —such as those by the Attodeep group—and , including the annual Charyapada Revival Festival organized by the Bhabanagar Sadhusango. These events feature modern renditions by folk artists like Saymon Zakaria, who has led revival efforts since 2014 to adapt the songs for live audiences. The text has also been incorporated into school curricula in and , where it serves as an foundational element in lessons on Bengali literary history and . In 2025, the Charyapada Revival Festival in from July 9–11 included seminars, workshops, and performances, emphasizing the text's enduring influence. Ongoing debates address gaps in the , particularly the three presumed lost padas, with scholars like P.C. Bagchi using parallels in to partially restore them, though a definitive critical edition remains elusive.

References

  1. [1]
    The Caryāpada, an Ancient Bengali Literary Text: The History of Its ...
    Aug 9, 2025 · The article presents a brief overview of the history of scholarly research into the ancient Bengali literary text Caryāpada from its ...
  2. [2]
    [PDF] A STUDY ON LIFE HISTORY OF HARA PRASAD SHASTRI AND ...
    The Charyageeti or Charyapada writings were discovered in Nepal in 1907 by Haraprasad Shastri, who had developed an interest in collecting ancient Bengali ...Missing: significance | Show results with:significance
  3. [3]
    Hajar Bachorer Purano Bangla Bhashay Bouddha Gan O Doha
    Jan 21, 2017 · Hajar Bachorer Purano Bangla Bhashay Bouddha Gan O Doha. by: Shastri, Haraprasad Ed. Publication date: 1916. Topics: C-DAK. Collection ...Missing: Bhasha- Charyapada
  4. [4]
    Charyapada is preserved in Nepal's National Archives, not in the ...
    Sep 23, 2025 · The original manuscript of Charyapada was not preserved in Singha Durbar, but in Nepal's National Archives.
  5. [5]
    Did Nepal fire destroy Charyapada? - Views Bangladesh
    Sep 11, 2025 · However, the reality suggests that the original palm-leaf manuscript of the Charyapada is currently preserved at the National Archives of Nepal.
  6. [6]
    Nepal's ancient wonders - Engelsberg Ideas
    Oct 29, 2025 · Among the 32,000 handwritten ancient documents contained within the archives is one recognised in UNESCO's memory of the world register: ...<|control11|><|separator|>
  7. [7]
    Charyapada - Banglapedia
    Jun 17, 2021 · A manuscript of writings on palm-leafs containing the poems was discovered in the library of the royal court of Nepal in 1907 by haraprasad ...
  8. [8]
    Luipa - Encyclopedia of Buddhism
    The following poetic extract of Luipa is from his work, Kāā Tarubara, the first pada of the Charyapada (c. 9-10th century) and rendered into English by Mahendra ...
  9. [9]
    The Origin and Development of the Bengali Language -An Overview
    It was a text, containing 47 songs (also called caryās or padas) in total ... 23 Pandit Hara Prasad Shastri discovered the text from the royal court of ...
  10. [10]
    [PDF] The Charypada A translation of poems from the original
    The language employed in the poems ( collectively known as the 'Caryapada' / 'Charyapada' ) is such that lineage to it is claimed by Oriya, Bengali,.
  11. [11]
    [PDF] Semiotic Interpretations of Sandhayabhasha Metaphors in the ...
    This paper offers a semiotic model of interpretation of metaphors used in the Charyapada—a collection of Buddhist religious verses in Bangla composed ...
  12. [12]
    [PDF] On the Caryapadas in Tibetan
    ON THE CARYAPADAS IN TIBETAN. -RAM SINGH TOMAR ... Many of their works are now lost in their original forms but are fortunately preserved in. Tibetan translation ...
  13. [13]
    [PDF] The Origin and Development of the Bengali Language
    SUNITI KUMAR CHATTERJI. GEORGE ALLEN & UNWIN. Page 7. Page 8. THE ORIGIN AND. DEVELOPMENT OF. THE BENGALI. LANGUAGE. BY SUNITI KUMAR CHATTERJI. M.A. (Calcutta), ...
  14. [14]
    SHAHIDULLAH Les chants mystiques de Kāṇha et de Saraha
    Aug 15, 2019 · SHAHIDULLAH Les chants mystiques de Kāṇha et de Saraha. by: Shahidullah, Muhammad. Publication date: 1928. Topics: Dohākoṣa, Apabhraṃśa, Saraha ...Missing: Çāryāpad | Show results with:Çāryāpad
  15. [15]
    [PDF] History of Bengali Language and Literature - IGNCA
    DINESH CHANDRA SEN, B.A., D.LITT. FORMERLY RAMTANU LAHIRI RESEARCH FELLOW ... Pandit born towards the end of the 10th century. A.D., 34. The question of ...Missing: Charyapada | Show results with:Charyapada
  16. [16]
    https://doi.org/10.29121/shodhkosh.v5.i7.2024.4419
  17. [17]
    (PDF) Introduction to Charyapada - Academia.edu
    An Introduction to Charyapada by Tanvir Ratul An Introduction to Charyapada ... The particular colophone/palm-leaf-manuscript preserved as Manuscript No.
  18. [18]
    (PDF) History of Charyapada - Academia.edu
    The paper discusses the evolution and significance of Charyapada, a mystical language that emerged in the Indian subcontinent.
  19. [19]
    Buddhism - Banglapedia
    Jun 17, 2021 · Mahipala I, the ninth king of the Pala dynasty and rightly called ... charyapada, a Tantric work of twenty-three Buddhist Tantrikists known as ...Missing: Sena | Show results with:Sena
  20. [20]
    [PDF] odia and odisha
    Odisha, the land of temples and shrines, has also a rich tradition of palm-leaf manuscript art. ... It awaits DNA and carbon testing for purpose of dating it.
  21. [21]
    (PDF) The Poets of Charyapada - Academia.edu
    ... palm-leaf manuscript archived as Manuscript No. 48|34 by the Asiatic Society. The text of this book is in the Bangla script. This scripture was written in ...
  22. [22]
    [PDF] 30. The dialectology of Indic - Asian Languages & Literature
    The Charyapada, an anthology of poems in the Vajrayāna Buddhist tradi- tion, collects materials from between the 8th and 12th centuries CE. The poems seem ...
  23. [23]
    [PDF] Suniti Kumar Chatterji
    the language by Suniti Kumar Chatterji, Singhi-Jain Series,. Bombay, 1953. 3. A Middle Indo-Aryan Reader : Compiled, edited and annotat- ed, in collaboration ...Missing: Charyapada | Show results with:Charyapada
  24. [24]
    Charyapada - Bharatpedia
    Nov 29, 2021 · Rahul Sankrityayan thought that the Charyapada was probably written between 8th and 11th century.
  25. [25]
    https://archive.org/details/in.ernet.dli.2015.299693
  26. [26]
    Charjagiti-padaboli: Sen, Sukumar: Download, Borrow, Stream
    Jan 21, 2017 · Charjagiti-padaboli ; Collection: digitallibraryindia; JaiGyan ; Language: Bengali ; Item Size: 173.1M ; Addeddate: 2017-01-21 09:37:53 ; Identifier ...Missing: proto- | Show results with:proto-
  27. [27]
    Assamese Its Formation And Development : Banikanta Kakati
    Jan 18, 2017 · Assamese Its Formation And Development. by: Banikanta Kakati. Publication date: 1941. Topics: IIIT. Collection: digitallibraryindia; JaiGyan.Missing: Charyapada | Show results with:Charyapada
  28. [28]
    Charyapads as the oldest written specimen of assamese literature
    Aug 6, 2025 · In 1907, the Mahamahopadhyaya Har Prasad Shastri discovered the Charyapadas from the royal court of Nepal and in 1916 he published it as 'Hajar ...
  29. [29]
    (PDF) ODIA AS A CLASSICAL LANGUAGE - Academia.edu
    Thus, its language is considered 'Sandhya Bhasa' (having dual sets of meaning). Produced below is an English translation of the first verse of Charyapada.
  30. [30]
    Shahidullah took Charyapada to int'l readers: discussion - New Age
    Jul 18, 2022 · Selina Hossain said, 'Dr Muhammad Shahidullah played an important role in translating and familiarising the earliest work in Bangla literature.Missing: siddhacharyas | Show results with:siddhacharyas
  31. [31]
    Ancient Oriya Poetry I ~ - OoCities.org
    ... Charyapada, composed by Buddhist Siddhacharyas. They were practitioners of esoteric Tantrism of Sahaja ... metaphors of tree and fruit are justified. In the ...
  32. [32]
    The Charyapada: Mystic Poems of Eighth Century India | PDF - Scribd
    I crossed the river of existence like a dream. In mid-river I came to know the waves. I used five 'tathagatas' as oars. Kanhai rows the boat like a dream.
  33. [33]
    Universality of Charyapada, Dr Shahidullah and Octavio Paz
    Jan 12, 2019 · It is important to see from a historical perspective how the ancient Bengali masterpiece is different from its counterparts in the major European languages.
  34. [34]
    Raga - Banglapedia
    Jul 14, 2021 · The ragas of the Charyapada are patmavjari, bhairav, aru, varadi, gavda, shavari, gurjari, mallari, devakri, gauda, deshakh, gavuda, malsi- ...
  35. [35]
    Bengali literature | History, Rabindranath Tagore, Poetry, Novels ...
    The Bengali linguists Suniti Kumar Chatterji and Sukumar Sen suggested that ... Internet Archive - The Origin and Development of the Bengali Language.
  36. [36]
    Kvaerne 1977 Caryāgīti An Anthology of Buddhist Tantric Songs.pdf
    The subject of the present study is a small collection of songs known as Caryiigiti (CG), "Songs (giti) of the mystic path (caryii)" (lit. "of the (proper) way ...
  37. [37]
    english catalogue - Sahitya Akademi
    This volume covers Classical Sanskrit, Prakrit and Apabhramsa. The selection of passages in translation for the anthology is based upon the language in more ...Missing: Charyapada | Show results with:Charyapada
  38. [38]
    Buddhist Mystic Songs of Bengal in the Light of Charyapada
    Feb 15, 2019 · This video introduce the Bengali Buddhist cultural group Attodeep from Kolkata. Their music and songs reflects the mystic poets of Bengal who ...
  39. [39]
    Charyapada revival festival begins in city | News - BSS
    Jul 9, 2025 · DHAKA, July 9, 2025 (BSS)- A three-day Charyapada Revival Festival has begun in the city marking a twelfth anniversary of the Charyapada ...Missing: performances Kolkata
  40. [40]
    [PDF] transformation of the ich in bangladesh in the context of covid-19 | irci
    The research was limited to investigating three elements of ICH: the revival of the Charya Song, the Baul Song, and the Sufi Song. THE REVIVAL OF CHARYAPADA.Missing: disputes papers<|separator|>