Decoding the Panji of Mithila · Volume V · Chapter 2

The Opening Line: Vallal Sen, Mahamahopadhyay Halayudh, and the First Genealogical Frame

Chapter 2
   The Opening Line: Vallal Sen, Mahamahopadhyay Halayudh, and the
First Genealogical Frame

  1. Why the Panji begins with a courtly-scholarly memory
   The first major line of Volume II Panji opens not with an anonymous
village ancestor, but with a name attached to power, learning, and public
authority. The text begins with Bengal’s ruler Vallal Sen and his महामात्य,
the great minister-scholar Mahamahopadhyay Halayudh. This opening is
deliberate. It tells the reader that the genealogy is not merely domestic. It
begins in the world where scholarship, royal power, and social order meet.
   Halayudh is not presented only as a private ancestor. He is framed as a
learned authority connected with a ruler. The title महामहोपाध्याय places
him within the highest scholarly rank. The reference to Vallal Sen places the
line in a courtly and historical frame. From the very first sentence the Panji
announces a central theme: Maithil genealogy is inseparable from
intellectual prestige and social authority.
  The opening line therefore has three functions:
  It establishes antiquity and dignity.
  It links the lineage to a known political-cultural world.
  It shows that learned authority is a foundation of genealogical legitimacy.
  This is why the opening must be read slowly. It is not only a list of
descendants. It is the first doorway into the social architecture of the Panji.

  2. Halayudh as the root figure of the opening block
  The source gives Halayudh with the life-span 1150–1225. He is named as
महामहोपाध्याय, and his connection to Vallal Sen’s administration is
emphasized. The genealogy then moves into his descendants. The
compressed form names successive sons or descendant branches: Deeyi,
Jayi, Mahidhar, Gangu, and Vagishwar.
  In expanded form, the opening can be understood as follows:
   Mahamahopadhyay Halayudh stands as the principal learned ancestor of
this opening section. From him the line proceeds through a sequence of
descendants: Deeyi, Jayi, Mahidhar, Gangu, and Vagishwar. The record then
moves to Ratneshwar and Rameshwar, who are connected with Magurdah
and Visar. Ratneshwar’s line gives rise to high scholarly descendants,
including Mahamahopadhyay Halleshwar, Mahamahopadhyay Sureshwar,
and Mahamahopadhyay Jeeveshwar.

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   This beginning establishes the line as a scholarly house. The repeated
appearance of “म0म0उ0” is not accidental. It shows that the family’s
identity is tied to learned status. The Panji is therefore not merely saying
“these were sons.” It is saying “this line carried recognized scholastic
authority.”

  3. The chain from Ratneshwar to Halleshwar, Sureshwar,
and Jeeveshwar
  Ratneshwar is a key figure in the opening movement. The text links
Ratneshwar and Rameshwar, and then moves through Ratneshwar’s
descendants into Halleshwar, Sureshwar, and Jeeveshwar. These names are
not isolated. They form a cluster of high-status learned men.
    Halleshwar, Sureshwar, and Jeeveshwar are marked with scholarly
distinction. The Panji does not pause to narrate their achievements, but the
titles themselves speak. A genealogy that records Mahamahopadhyay status
is recording social capital. It remembers who had intellectual authority, who
belonged to learned circles, and which families were later able to claim
descent from such figures.
   The record also attaches these figures to places. Sakaradhi appears in
connection with Anant; Sodarpur appears as a village connection; Belauch,
Nikhuti, Kujouli, Valiyas, Jagati, Panichobh, Mander, Baheradhi, and other
place-names enter the early lines. This is the first important lesson: the
opening genealogy is not a single straight line. It begins branching almost
immediately through place and marriage.

  4. Rajuhaldhar and the movement toward Belauch and
other branches
  After the high scholarly cluster, the text records Halleshwar’s sons
Rajuhaldhar and another branch connected with Gadh Belauch. Rajuhaldhar
becomes a significant node because from him the line opens into Yogishwar,
Bhogishwar, and Maheshwar.
  The phraseology is compressed, but the pattern is clear:
  Halleshwar’s line produces Rajuhaldhar.
  Rajuhaldhar’s descendants include the Sadupadhyay-linked figures
Yogishwar, Bhogishwar, and Maheshwar.
  These descendants are attached to Gadh Nikhuti, Vidyadhar, Kujouli,
Valiyas, and other house-links.
   Here we see how the Panji works. It does not first complete one son’s full
line and then calmly begin the next. Instead, it moves by relational necessity.

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A son is named, then his descendants, then their marriage or village
connections, then another branch, then a return to another descendant. The
reader must construct the tree from the grammar.

 5. Yogishwar, Bhogishwar, Maheshwar: the Sadupadhyay
marker
   The title or status “सदुपाध्याय” appears in this cluster. It marks another
scholarly category within the family world. Yogishwar, Bhogishwar, and
Maheshwar are not mere names. Their placement after Rajuhaldhar indicates
the continuation of learned identity in the branch.
   Yogishwar’s son Varah is connected with Kujouli and Dhirkanth. Another
Varah line is connected through Rati and Valiyas to Shridhar. The presence
of “अपरा” indicates another branch or additional descent / marital line.
   Thus the record is not saying that there is only one Varah. It distinguishes
lines through place and relational markers. A careless reading could merge
them. A careful decoding must keep them apart:
  One Varah is associated with Kujouli and Dhirkanth.
  Another Varah line proceeds through Rati and is linked with Valiyas and
Shridhar.
  Rati’s sons include Hore and None, with a Kujouli connection through
Ravikar.
  This is the beginning of a dense network that will later tie into many
mools and villages.

  6. Rati, Hore, None, Mani, Shashi, and the Jagati connection
  Rati’s line introduces Hore and None. Hore’s descendants include Mani ,
Shashi , and Bachhe / Krishna - like readings , connected with Jagati and
Rudra. Here the text becomes dense and possibly contains variant or
damaged readings. Still , its structure can be decoded.
  The important points are:
  Rati is a descendant of the Varah branch.
  Rati’s sons include Hore and None.
  Hore’s line includes Mani and Shashi.
  This branch connects with Jagati and Rudra.
  Through Mani, later sons Vasudev, Kamdev, and Jaydev appear.
  Panichobh, Vibhakar, Buddhikar, Mander, Mahai, Gopal, Haripani,
Baheradhi, and Purkhu appear as linked houses or descendants.

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   This part of the Panji shows why a chapter must be expansive. A single
cluster contains multiple branches and several village connections. A short
summary would lose the structure. The task is not to say “Rati had
descendants.” The task is to show how Rati’s descendants became nodes in a
larger marriage and settlement web.

  7. The line of Mani: Vasudev, Kamdev, Jaydev
   From Mani , the text gives Vasudev , Kamdev , and Jaydev. These names
open one of the first large expansions of the chapter. Vasudev’s line gives
Gopal. Gopal is connected through Mander and Ghogh / Haripani , and then
through Baheradhi and Purkhu.
   The structure suggests that the descendants are being located through two
kinds of information:
  paternal descent;
   marriage or branch connection through specific villages and named
fathers.
   For example, when Gopal’s line is connected with Mander and then with
Baheradhi, the reader should not reduce this to a simple migration. It may
indicate marital connection, branch residence, or genealogical linkage. The
safest decoding is to preserve the relational field: Gopal’s descendants are
tied into Mander, Baheradhi, and Purkhu-linked houses.

 8. Gopal’s sons and the expansion into Babushivdev,
Haridev, Lakshmidev, and Bhavdevi
   Gopal’s descendants include Raghudev, Babushivdev, and Haridev in the
Belauch-Mukund-Chaudhary Bhavani chain. Another branch from Gopal
includes Lakshmidev and Bhavdevi, linked with Dharoura, Valiyas, Hari,
and Shukdev.
   The presence of both male and female names in these lines requires care.
Bhavdevi may be a female figure, and the line may preserve a maternal or
marital connection. The Panji’s purpose requires that such names be retained
rather than smoothed away. A woman’s name may be the key to later branch
identity.
  Gopal’s line thus divides into at least two visible streams:
  The Raghudev–Babushivdev–Haridev stream.
  The Lakshmidev–Bhavdevi stream.
  Each stream ties into different village and marital networks.

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  9. Babushivdev and Manohar: the Valiyas–Karmaha
connection
  Babushivdev’s line gives Manohar. Manohar is linked through Valiyas to
Govind and through Karmah to Bhavaninath.
  Manohar’s descendants include Chandrapati, Sabhapati, Indrapati,
Jagatpati, Prithvipati, Mahipati, and Dharmapati. This is one of the major
early sibling clusters. The names themselves show a pattern: many end in
“पति,” suggesting a line of high-status Sanskritic naming. This kind of
naming pattern may indicate family culture, learned prestige, or a naming
convention inherited within a branch.
  The Panji then connects this cluster to Parakhand Baheradhi and to a
descendant or linked figure named Rishi through Pannapani. After this,
maternal and daughter lines begin to appear: Manavati, Nanhku,
Babubachcha, Lagama, Jalay, Bhagirath, and Yadupati.
   This is a good example of how the Panji moves : from sons , to branch , to
village , to daughter / maternal link , to another descent line.

  10. Jagatpati, Nanhku, Bhikshuk, and the continuation
toward Nakatu
  Jagatpati’s line includes Nanhku, also linked with Babubachcha.
Nanhku’s son Bhikshuk is connected with Kariyan Panichobh and Madhav,
and then with Murajpur Khaual and Sundar. The text notes Kamalini as a
mother or maternal figure.
  Bhikshuk’s son Nakatu is then connected with Rajaura Mander, Ganesh,
Batah, Vabhaniyam, Nanu, and Balhadi-related descendants. Nakatu’s son
Babulal is linked with Mahishi Budhwal, Devak, and another Nakatu-like
continuation.
  This section shows how names repeat. Nakatu appears as both an ancestor
and possibly a descendant or linked name. The reader must not
automatically assume every repeated name is the same individual. In
genealogical traditions, names recur across generations. A careful decoding
will identify the nearest father and branch each time.

  11. Pothia Sultanpur: Siddhinath, Bastilal, Achchhimit, Lala,
and the Sohouni connection
   The text next introduces a Pothia Sultanpur section. It records another
branch from Nakatu: Siddhinath, Bastilal, Achchhimit, and Lala. These are
linked with Sohouni, Narapati, Dayanath, Khaual, Machal, and Hemavati.

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  This is not a disconnected list. It is a continuation of the Nakatu / Babulal
branch through another settlement field. Pothia Sultanpur becomes the
spatial label under which this sub - branch is organized.
   The line then records daughters or female-associated names:
Dhairyavarya, Hridayavati, Shiva, Hariam, Mannu, Himbharan, and then
returns to Babulal’s sons Munilal and Uchitlal, followed by another branch
through Chummitlal and Adhiklal.
  The social logic is clear: the branch is being expanded through sons,
wives, and daughters, and each marital link is placed geographically. The
Panji is recording both descent and alliance.

  12. Shripur Deshe Phoolsara: the beginning of a major new
expansion
  The heading “श्रीपुर देशे फू लसरा” marks an important new sub-section. It
begins with the descendants of Prithvipati and introduces Kavi Dhanesh,
Someshwar, Rameshwar, and Chhotku-like or Parash-like readings.
  This Phoolsara section deserves attention because it introduces poet-
scholarly identity through Kavi Dhanesh and then expands into Vidyanidhi,
Ramanidhi, Jhavanu, Mahishi Budhwal, Vir, Umanath, Amaravati, Darhiara,
Ganapati, Dhanavati, Durgavati, Taravati, Anilpur Karmah, Chhabanu,
Chitradhar, and Krishna Kinkar.
  Here the Panji again mixes three types of data:
  descent from Prithvipati;
  scholarly or poetic title;
  marriage and village connections.
   Kavi Dhanesh is not simply a name. The title “Kavi” marks literary or
learned distinction. Vidyanidhi and Ramanidhi also carry learned-sounding
names, suggesting a household of intellectual identity.

  13. Vidyanidhi and the four marriages
   The text specifically notes that Vidyanidhi had four marriages. This is one
of the places where the Panji gives a clear interpretive key. The record then
names several lines from Vidyanidhi:
  Manikrishna, linked with Neyam Kujouli, Dharadhar, Mushan, Usrauli
Alay, and Pathak Medhakar.
  Totaram, also known as Parashmani, linked with Gangora Budhwal,
Devkrishna, Tulakrishna, Katai, and Shatanjiv.
  Shashinath, linked with Kusambal, Mushayam, and Bannu.

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  Premnath, linked with Sakuri Belauch, Chhoti, Dadari Panichobh,
Vishwanath, and Govindi.
  The explicit note of four marriages helps the reader understand why
multiple streams emerge from Vidyanidhi. These should not be merged into
one line. They are separate branches arising from different marriage
connections.
   This is an important methodological example. Where the Panji gives a
note like “four marriages,” the chapter must use that note to organize the
children and branch lines. It also shows how marriage history affects descent
classification.

  14. Manikrishna, Rudramani, Jagatmani, and Mishramani
   From Manikrishna, the text gives Rudramani, Jagatmani, and Mishramani.
These names are then connected with Rajanpura Darhiara, Rohini, Revati,
Neyam Kujouli, Chaudhary Devkrishna, Shantavati, and other branch
figures.
  Rudramani’s son Nandkishor is linked with Parhat Baheradhi,
Mathuranath Thakur, and Hanumandatt. Jagatmani’s sons include Sadanand
and Nityanand, with further links to Tarouni Karmah, Shambhunath,
Mathuranath, Badhiya Pawauli, and Premnath.
  This is a dense and important expansion. It connects the Phoolsara branch
with Parhat, Baheradhi, Neyam Kujouli, Darhiara, Karmah, and Pawauli
networks. The pattern shows how one scholarly family became tied into
several major mools and villages through descent and marriage.

  15. Sadanand, Vedanand, Navkant, and Harik
  Sadanand’s line gives Vedanand and another branch through Navkant.
Vedanand is linked with Kolhua, Parasanda, Siddhinath, Dwarikanath,
Tarouni Karmah, and Kalikadatt Jha. Navkant is connected with Bhanupur
Panichobh, Shambhunath, Chaudhary Norvelal, and other figures.
  Nityanand, also known as Teni, has a son Harik. Harik is linked with
Dala, Varahi Nikhuti, Girijadatt, Shomanath, Chhadan Sarisav, and Brajlal.
   The repeated appearance of “प्र0” here is important. It shows the use of
popular or alternate names: Nityanand “Teni,” or similar forms. These
aliases are necessary because many formal names repeat. The Panji’s alias
system helps distinguish persons in living memory.

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  16. The Phoolsara continuation: Mahendranarayan, Bauku,
and Janaki
   The text then returns to Phoolsara and gives Mitra Mani’s son
Mahendranarayan , connected with Oda Ekhara and Leelanath.
Mahendranarayan’s son Bauku is linked with Valiyavas / Balha Valiyas and
Shiv Prasad. Bauku’s line connects with Khamgada and Neyam Kujouli ,
through Mitramani’s son Damodar and Janaki.
   This passage illustrates how the Panji can move from one major branch to
a smaller branch, then return to another. Phoolsara is not exhausted in one
linear path. It is a cluster. The chapter must therefore retain the heading and
then unfold the sub-branches beneath it.

  17. Totaram/Parashmani and the Simarwad Khaual
connection
   Parashmani, also known as Totaram, gives another large branch. His sons
include Matinath, Ratinath, Mathuranath, Kishornath, and Buddhinath. The
branch is connected with Simarwad Khaual, Vasudev, Balkrishna,
Pashupati, Majhiyam Karmah, and Bodh.
  Ratinath, also known as Bhaiya, has son Arundatt. Arundatt is linked with
Sahashram Darhiara, Bachhai, Horil, Sakuri Sarisav, and Khushihal.
Another branch through Bhaiya gives Rangi, linked with Kusambal, Ram,
Buddhi, Dadari Panichobh, and Chilkha.
  This is a textbook example of Panji branching:
  A formal name: Parashmani.
  A popular name: Totaram.
  A list of sons.
  One son with an alias.
  Multiple village-marriage links.
  Secondary branches through “अपरा.”
  Each of these must be kept distinct.

  18. Buddhinath, Parameshwaridatt, and the Tetarihar
Belauch connection
  Another branch from Bhaiya gives Buddhinath and Parameshwaridatt.
They are linked with Tetarihar Belauch, Dhana, Chaudhary Vishwanath,
Sakouna, and Nanu. The line then mentions Kuleshwari as a maternal figure.

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  Mathuranath’s son Mayakant is connected with Siholi Mander ,
Balkrishna , and Butan. Totaram’s Phoolsara branch also includes Dulhah
and Baukai / Tofalal , linked with Mani Jalay and Gurudatt.
   These entries show the complexity of a single major ancestor’s
descendants. A modern reader might prefer a chart. But the Panji is not
giving a chart; it gives a compressed narrative of links. Volume V must
therefore produce prose first, and only later may genealogical tables be
constructed.

  19. Ramanidhi/Jhavan and the Shripur Chauri continuation
   Ramanidhi , also known as Jhavan , has sons Ramdatt and Gauridatt ,
linked with Malichham Naroun and Gunanidhi / Paribaya. Then the record
moves into “Shripur Chauri , ” where Vidyanidhi’s son Shashinath’s son
Singheshwaridatt appears.
  Singheshwaridatt is linked with Kansam Mander, Dhairy, Khedan,
Rakhwari Hariam, and Saheb. His sons include Shaktinath, also known as
Tetan, Muktinath, also known as Bhagwat, and Shalandhar. These are linked
with Oda Ekhara, Narayandatt, Lalit, Ahpur Karmah, and Lakshmikant.
   This shows how the Phoolsara line spreads into Chauri and then into Oda
Ekhara and Karmah networks. The branch has moved from one named
settlement section into another, but the genealogical continuity remains
intact.

  20. Muktinath/Bhagwat, Khushikant, Punitlal, and the
Khamgada line
   Muktinath, also known as Bhagwat, gives Khushikant and Punitlal. They
are linked with Khamgada, Anilpur Karmah, Vanshi, and Nunulal. The
maternal note Yashoda appears.
  The text then continues through Shrilal, Jaynath, Tepai, Katai, Jeevanath,
Muralidhar, Raghunath, Chitranath, Behat Karmah, Kirtinath, and
Badanavati.
   This movement demonstrates another important Panji pattern: the same
line often contains both male descent and maternal grouping. A maternal
name like Yashoda or Badanavati is not an ornament. It helps identify which
children belong to which branch.

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  21. Kirtinath, Revatinath, Grihnath, Siddhinath, Radhanath,
Sundarnath
   Someshwar’s line includes Kirtinath , and Kirtinath’s descendants include
Revatinath , Grihnath , Lal / Siddhinath , Radhanath , and Sundarnath. These
are linked with Dadari Panichobh , Narayan , Dharmapati , and another line
through Bhagwandatt and Domna.
  Bhagwandatt’s line then gives Shivdatt and Yogdatt, linked with
Parakhand Baheradhi, Chhoti, Rupnath, Malangia Kujouli, Krishnadatt, and
Jaydatt. Another branch from Bhagwandatt gives Vishnudatt, also known as
Manik, connected with Mahishi Budhwal, Kalmanath, Chaudhary Nena,
Khadagpani, Babuni, Ramakant, Shrikant, Malangia Katai, Muralidhar,
Eklal, Oda Ekhara, Jhumaklal, Jagannath, Dhangri, Hati Pali, Kalidatt, and
Khekai.
   This late part of the opening source block is already expansive enough to
show why the book cannot be short. A single Phoolsara-Chauri stream links
to Panichobh, Baheradhi, Kujouli, Budhwal, Katai, Oda Ekhara, Hati Pali,
and Mander. The opening genealogy is therefore a web, not a line.

  22. What this opening section teaches us about the Panji
   The opening genealogy teaches several principles that will guide the rest
of Volume V.
   First, the Panji begins with learned authority. Halayudh and the
Mahamahopadhyay line establish the prestige of scholarship at the root of
the record.
  Second, the Panji expands quickly from one ancestor into many villages.
The structure is not linear. It is branching and networked.
  Third, women are structurally important. Names such as Kamalini,
Hemavati, Hridayavati, Dhanavati, Taravati, Govindi, Shantavati, Yashoda,
Badanavati, and others are essential to branch identification.
   Fourth, multiple marriages must be carefully separated. Vidyanidhi’s four
marriages are a clear warning that one ancestor may produce several distinct
lines.
  Fifth, aliases matter. “प्र0” names help distinguish individuals and must be
preserved.
  Sixth, place-names cannot be simplified. A place may indicate residence,
mool, marriage-house, or branch connection.

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  Seventh, titles are historical evidence. Mahamahopadhyay, Sadupadhyay,
Kavi, Chaudhary, Jyotishi, and other markers show the social rank and
function of families.
  Eighth, the Panji is already transregional from the start. Bengal, Mithila,
Kujouli, Panichobh, Mander, Belauch, Baheradhi, Budhwal, Oda Ekhara,
and other places are interwoven.

  23. Preliminary reconstructed outline of the opening branch
  A cautious outline of the opening branch may be given as follows. This is
not a final chart; it is a reading aid.
  Root scholarly frame
  Mahamahopadhyay Halayudh, connected with Vallal Sen’s courtly world.
  Early descendants
  Deeyi, Jayi, Mahidhar, Gangu, Vagishwar.
  Ratneshwar–Rameshwar branch
  Ratneshwar and Rameshwar, linked with Magurdah and Visar.
  High scholarly descendants
  Halleshwar, Sureshwar, Jeeveshwar.
  Halleshwar branch
  Rajuhaldhar and related Belauch/Sodarpur connections.
  Rajuhaldhar descendants
  Yogishwar, Bhogishwar, Maheshwar.
  Yogishwar–Varah branch
   Varah , Rati , Hore , None , Mani , Shashi , and associated Jagati / Kujouli
/ Valiyas links.
  Mani branch
  Vasudev, Kamdev, Jaydev.
  Vasudev–Gopal branch
  Gopal, Raghudev, Babushivdev, Haridev, Lakshmidev, Bhavdevi.
  Babushivdev–Manohar branch
 Manohar, Chandrapati, Sabhapati, Indrapati, Jagatpati, Prithvipati,
Mahipati, Dharmapati.
  Jagatpati–Nanhku–Bhikshuk branch
  Nanhku, Bhikshuk, Nakatu, Babulal, and Pothia Sultanpur continuation.

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  Prithvipati–Phoolsara branch
  Kavi Dhanesh , Someshwar , Rameshwar , Vidyanidhi , Ramanidhi ,
Shashinath , Premnath , Manikrishna , Rudramani , Jagatmani , Mishramani ,
and later Chauri / Karmah / Budhwal / Kujouli - linked branches.
   This outline is only a guide. The full decoded structure will continue to be
refined as later chapters reveal cross-links.

  24. Historical meaning of this opening genealogy
    The opening genealogy is not simply the genealogy of one family. It
displays the early model of Maithil genealogical society: learning at the top,
descent below it, marriage networks surrounding it, and villages anchoring
it.
   From Halayudh onward, the record shows how authority is transmitted.
Not all descendants carry the same title, but the memory of learned ancestry
gives the branch a recognizable prestige. Marriage links spread this prestige
across villages. Daughters carry it into other houses. Sons carry it into new
settlements. Titles preserve the intellectual reputation of the line. Place-
names preserve the social geography of the branch.
  This is the living logic of the Panji. A person is never just a person. A
name is a node in a network.

  25. Editorial cautions for this opening block
  Several cautions are necessary.
  First, the source spelling is not always uniform. Some names may have
variant readings, and some letters appear distorted. These will be preserved
cautiously.
  Second, the word “सुता” must be read contextually. It often introduces
sons or descendants, but in some contexts it may introduce daughters or
children.
  Third, “दौ” and “दु दौ” will not be flattened into one English word. Their
function will be explained according to context.
   Fourth, where “अपरा” appears, the chapter will not automatically assume
a second wife. It may indicate another branch, another daughter’s marriage,
or another relational continuation.
  Fifth, no modern surname-based assumption will be imposed. The
genealogy must be read through mool, village, father, mother, wife, and
branch.

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   Sixth, the opening source block will be revisited when later sections
clarify related houses such as Neyam Kujouli, Oda Ekhara, Baheradhi
Parhat, Budhwal, Pawauli, Mander, and Karmah.

 26. Conclusion: from one learned ancestor to a civilizational
web
  The opening of Volume II Panji begins with Mahamahopadhyay
Halayudh, but it does not remain with him. It expands into descendants,
scholars, poets, wives, daughters, villages, mools, and marriage relations.
Within a few pages, the reader has already entered the dense world of
Maithil genealogy.
   This opening teaches the fundamental method of the whole volume. One
must read vertically and horizontally at once. Vertically, the line descends
from ancestor to son to grandson. Horizontally, it spreads through wives,
daughters, mools, villages, and allied houses. The Panji’s truth lies in the
combination of both directions.
   The next chapter will continue this decoding by taking the early
Phoolsara, Shripur, Pothia Sultanpur, and related branches in greater detail.
There the role of multiple marriages, poet-scholars, Budhwal links, Kujouli
links, and Chauri continuations will become even clearer.

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Illustrated research apparatus

Mithila · Vajji · Anga