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Relevant bibliographies by topics / Itihāsa

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Academic literature on the topic 'Itihāsa'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Itihāsa"

1

Sinha, Kanad. "Redefining Dharma in a Time of Transition: Ānṛśaṃsya in the Mahābhārata as an Alternative End of Human Life." Studies in History 35, no. 2 (August 2019): 147–61. http://dx.doi.org/10.1177/0257643019852823.

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Classical Indian thought has often stated that human life has four ends: dharma (social righteousness), artha (material profit), kāma (sensual pleasure) and mokṣa (spiritual liberation). The historical tradition called itihāsa claims itself as a comprehensive commentary on these four. The principal itihāsa text available to us, the Mahābhārata, boasts of containing everything that exists on these. However, the ultimate goal of human life in the Mahābhārata is predominantly dharma. But, the dharma the Mahābhārata speaks of is not necessarily what dharma came to represent in classical Brahmanical orthodoxy: a combination of the institutions of varṇa and āśrama Rather, in the narrative sections of the Mahābhārata, which possibly originated in the context of the Later Vedic Kuru kingdom of c. 1000–800 BCE, there is often a questioning of the traditional hereditary varṇadharma. Through the character of Yudhiṣṭhira, the Mahābhārata unfolds an alternative understanding of dharma, known as ānṛśaṁsya (non-cruelty). Scholars have often considered it as an alternative to the heterodox notion of ahiṁsā (non-violence). This paper shows the gradual evolution of the ideal to show that its fundamental opposition is not with the heterodox ahiṁsā, but with the orthodox varṇadharma, particularly kṣātradharma, the martial heroism expected of the kṣatriya.

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2

Dasthakur, Saurav. "“World-History,” “Itihāsa,” and Memory: Rabindranath Tagore's Musical Program in the Age of Nationalism." Journal of Asian Studies 75, no. 2 (April 14, 2016): 411–32. http://dx.doi.org/10.1017/s0021911815002089.

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This essay attempts an exploration of the historical and historiographical implications of the interplay of individual, local, “national,” and global forms of memory in the music of Rabindranath Tagore. Produced at a time of crises in the Indian postcolonial subjectivity, this music offers a critique of the Eurocentric discourses of “World-history” and nationalism, by invoking alternative Indian discourses of “Itihāsa” and “samāj”. At the same time, Tagore departs from the contemporary Hindu cultural nationalist revivalist approach of the tradition of North Indian (Hindustani) classical music and subjects it to a creative regenerative endeavor by reconnecting the tradition with its original subaltern roots. Skeptical of several kinds of homogeneous impulses, this music offers an alternative idea of universalism that is as much human as a specific civilizational concept. Tagore's musical program thus offers an aesthetic blueprint of a more inclusive indigenous modernity in the subcontinent.

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3

Goldman, Robert P. "Augmenting the Past: Historical and Political Consciousness in Vālmīki’s Uttarakāṇḍa." Studies in History 34, no. 2 (May 14, 2018): 182–206. http://dx.doi.org/10.1177/0257643018772406.

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The Rāmāyaṇa of Vālmīki, although widely renowned as a kāvya, and, indeed, as the very origin and inspiration of the entire genre of poetry, is also understood to be an itihāsa, a history. It shares, in fact, both non-mutually exclusive genre designations with its sister epic, the Mahābhārata. Nonetheless, the central books of the work, particularly kāṇḍas two through six, in large measure read as much like a romance as they do an account of human military and political history. In this article, I argue that the lack of such history in these books was a concern of the authors of the epic’s seventh and final kāṇḍa, the Uttarakāṇḍa, and that one of the several functions of this important but generally understudied, frequently criticized and often excised book is to remedy this perceived lack. In support of this argument, I compare the treatment of history in the Rāmāyaṇa and the Mahābhārata and examine a series of largely ignored Uttarakāṇḍa passages in which the authors appear to revise and extend the military and political history of the earlier kāṇḍas in ways suggestive of their reading of the Mahābhārata.

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4

Nurlensi. "PENDIDIKAN DAN NILAI NILAI MORALITAS DALAM AJARAN MAHABHARATA BAGI UMAT HINDU." Bawi Ayah: Jurnal Pendidikan Agama dan Budaya Hindu 8, no. 1 (August 9, 2019): 22–31. http://dx.doi.org/10.33363/ba.v8i1.299.

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Kitab Itihasa digambarkan sebagai “Itihasa mahapunyap” Itihasa mengandung nilai-nilai kebajikan yang utama (Adiparva, 112:16) dan sering juga disebut “punyap kathah” (cerita penuh kebajikan). Di dalam beberapa Itihasa yang umumnya mengutib kitab Mahbharata dapat ditemukan formulasi “atrapy udaharantimam Itihasa puratamam” sekarang mulai dengar cerita tentang Itihasa kuno. Cerita tentang Itihasa banyak mengandung unsur-unsur pendidikan dan hal ini sangat dominan di dalamnya. Jalinan sejarahnya seakan akan tidak nampak. Demikian dapat dijumpai dalam Mahabharata XII.391.14 “Sungguh tidak diragukan lagi, Itihasa disebut juga Viracerita atas Epos memuat berbagai aspek pemikiran keagamaan yang pada dasarnya tidak dapat dilepaskan dari bangsa Aria, baik berkaitan denga sejarah politiknya, sejarah keagamaan, maupun sejarah perkembangan ide-ide filsapat di India dan merupakan mata rantai yang tidak pernah putus dengan masa lampau, masa yang mendahuluinya, sering terjadi adanya masukan yang baru ke dalam yang lama, sehingga timbulah “Liberalisme konsevatf” dan hal ini yang mendorong tercapainya hasil hasil yang gemilang di lapangan kebudayaan dan peradaban India (Radharishnan, 1989:43). Ramayana karya Maharsi Valmiki disebut Mahakavia yang artinya karya puisi yang besar (agung) yang memenuhi persyaratan sebuah naskah dalam bentuk puisi. Seperti telah umum diketahui bahwa Itihasa terdiri dari dua Epos besar (viracerita) yaitu Ramayana dan Mahabharata. Itihasa juga termasuk kitab Purana dinyatakan sebagai jantung hati, atau nurani dari ajaran Agama Hindu (Klostermaier, 1990:74), yang menunjukan kepada kita bahwa sumber ajaran Agama Hindu disamping tentunya Veda sebagai Wahyu Fuhan Yang Maha Esa adalah kitab Itihasa dan juga purana dalam kedua jenis kitab tersebut kita mendapatkan contoh pengamalan implementasi ajaran Agama Hindu untuk kehidupan sehari-hari. Lebih jauh kajian ini diharapkan bermanfaat bagi perkembangan kebudayaan nasional, khususnya pengembangan pendidikan nasional dalam rangka memperkokoh jati diri (identitas), citra bangsa dan memupuk serta meningkatkan patritisme dan nasionalisme untuk mencegah disetigrasi nasional yang gejalanya mulai nampak di Indonesia.

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5

अधिकारी Adhikari, बालाकृष्ण Balakrishna. "नेपाली साहित्यको संक्षिप्त इतिहास मा इतिहास चेतनायुक्त विचारधारा Nepali Sahityako Samkshipta Itihasma Itihas Chetanayukta Bichardhara." Tribhuvan University Journal 33, no. 2 (December 20, 2019): 203–22. http://dx.doi.org/10.3126/tuj.v33i2.33648.

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ृदयाराम श्रेष्ठ र मोहनराज शर्माकृत नेपाली साहित्यको संक्षिप्त इतिहास ृ२०३४(२०५९)े मा इतिहास चेतनायुक्त विचारधाराको विश्लेषण गर्नु नै प्रस्तुत समालोचनाको मुख्यविषयक्षेत्र हो । ऐतिहासिक भौतिकवादी दर्शनमा आधारित रहेर उक्त कृतिको विश्लेषण गर्दाविचारधाराको स्रोत, विचारधारा र भावधाराको समन्वय, विचारधाराको वर्गीय पक्षधरता रविचारधारामा इतिहास चेतना गरी चारओटा मानदण्डलाई आधार बनाइएको छ । पुस्तकालयीयकार्यका आधारमा प्रस्तुत समालोचनाका सैद्धान्तिक र अवधारणात्मक सामग्रीको पुनर्निमाणबाटविश्लेषणका मानदण्ड तयार गरिएको छ भने सोद्देश्यमूलक यादृच्छिक छनोट विधिका आधारमाविश्लेष्य सामग्रीको चयन गरिएको छ । उक्त सामग्रीको सूक्ष्म व्याख्या, विवेचना, तुलनाकाआधारमा सामान्यीकृत निष्कर्ष निकालिएकाले यस समालोचनामा गुणात्मक अनुसन्धान विधिर त्यसका प्रक्रियालाई अनुसरण गरिएको छ । आंशिक रूपमा तत्कालीन सत्ताप्रति आशक्ति रएकाध स्रष्टाप्रति पूर्वाग्रह देखाइएका भए पनि अधिकांशतः अतीतका तथ्यलाई अतीतकै मूल्य रमानकका आधारमा विश्लेषण र मूल्याङ्कन गरिएका हुनाले दयाराम श्रेष्ठ र मोहनराज शर्माकोनेसासंइ शुद्ध इतिहासवादी चेतनायुक्त विचारधारामा केन्द्रित साहित्येतिहास भएको सामान्यीकृतनिष्कर्ष नै प्रस्तुत अनुसन्धानपरक समालोचनाको मूल प्राप्ति हो ।

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6

Bhattacharya, Sabyasachi. "Sibesh Bhattacharya, Understanding Itihasa." Journal of Indian Council of Philosophical Research 33, no. 1 (January 2016): 173–76. http://dx.doi.org/10.1007/s40961-016-0046-x.

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7

GHOSH, RANJAN. "5. INDIA, ITIHASA, AND INTER-HISTORIOGRAPHICAL DISCOURSE." History and Theory 46, no. 2 (May 2007): 210–17. http://dx.doi.org/10.1111/j.1468-2303.2007.00402.x.

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8

Candera Widia Adnyana, Ida Bagus Kade, and I. Putu Sarjana. "ASRAMA DHARMA DALAM SANTI PARWA." VIDYA WERTTA : Media Komunikasi Universitas Hindu Indonesia 1, no. 1 (April 2, 2018): 24–38. http://dx.doi.org/10.32795/vw.v1i1.175.

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Teks-teks Itihasa saat ini sedang digandrungi masyarakat, khususnya umat Hindu di Bali. Teks tersebut mengisyaratkan ajaran-ajaran luhur Hindu yang sangat relevan dengan situasi moral zaman saat ini. Ajaran Itihasa ini dikenal tersirat dalam dua epos besar yakni Ramayana dan Mahabrata. Epos Mahabrata ini dipecah menjadi delapan belas Parwa yang lantas dikenal dengan Asta Dasa Parwa. Dalam teks-teks Parwa ini sangat banyak tersirat pesan dan isyarat moral Hindu ketika menjalani hidup di dunia. Salah satunya tentu adalah Santi Parwa. Dalam Santi Parwa termuat sebuah perdebatan sengit antara putra Pandu perihal ajaran etik kehidupan Hindu yang dikenal dengan asrama dharma. Di situ juga dijelaskan bahwa Hindu juga memberi legitimasi moral bagi umatnya untuk mencari harta dalam kehidupan di dunia dengan berdasarkan pada prinsip-prinsip dharma.

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9

Yasa, I. Wayan Putra. "MANUSKRIP “LONTAR” SEBAGAI SUMBER PENULISAN SEJARAH LOKAL ALTERNATIF DI BALI." Jurnal Pendidikan Sejarah Indonesia 3, no. 1 (June 30, 2020): 63. http://dx.doi.org/10.17977/um0330v3i1p63-76.

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TThis research is based on the scarcity of local history writing sources and the exclusion of the lontar manuscripts from history writing, especially in Bali. The purpose of this study was to elaborate the source of lontar in Bali, the process of writing history with lontar, and the value contained in the source of lontar manuscripts. The method used is a historical research method consisting of heuristics, criticism, interpretation, and historiography. The results showed that in Bali there is a Gedong Kirtya Museum manuscript storage center, with a collection of lontar totaling 1,750 titles, Dutch archives 8,490 pieces, and lontar translations 5,381 titles. Lontar translations are grouped again into seven, namely the Vedas, Religion, Wariga, Itihasa, Babad, Tantri, and Overlays (Weda, Agama, Wariga, Itihasa, Babad, Tantri, and Lelampahan). Writing lontar-based history begins with a heuristic consisting of identifying the lontar, reading the contents /translating the lontar, the two criticisms then the process of interpretation and finally historiography. The values contained in the lontar manuscripts are scientific, educational, ethical, cultural, political, nationalism values.

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10

Thapar, Romila. "War in the Mahabharata." PMLA/Publications of the Modern Language Association of America 124, no. 5 (October 2009): 1830–33. http://dx.doi.org/10.1632/pmla.2009.124.5.1830.

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The Mahabharata, composed in sanskrit, is generally described as an epic. Other sanskrit texts refer to it occasionally as a kavya, or poem, and more often as an itihasa, which literally means “thus indeed it was,” suggesting an element of history. As with many early epics, it carries a consciousness of history but does not claim historicity. It evokes a past society of clans and narrates the events that bound them together or tore them asunder, focusing on the actions of those regarded as heroes.

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Dissertations / Theses on the topic "Itihāsa"

1

Maurya, Devalāla. "Hindī sāhitya kā itihāsa-darśana aura Rāmacandra Śukla /." Ilāhābāda : Eksīlensa pabliśarsa, 1993. http://catalogue.bnf.fr/ark:/12148/cb36190705w.

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2

Verma, Madhu. "Baudhdharm ke heenayan ke vikas kaa itihas." Thesis, 1991. http://hdl.handle.net/2009/5553.

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Kannauje, Kumari Archna. "Chattisgarh ke antargat rajnandguon riyasat ka prashanik Itihas (year 1741 se 1947)." Thesis, 1994. http://hdl.handle.net/2009/4047.

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Books on the topic "Itihāsa"

1

Tophāẏela, Mostaphā. Raṅgapura-Raṃpura, itihāsa theke itihāse. [Raṃpura: Mostaphā Tophaẏela], 2009.

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Tophāẏela, Mostaphā. Raṅgapura-Raṃpura, itihāsa theke itihāse. [Raṃpura: Mostaphā Tophaẏela], 2009.

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Tophāẏela, Mostaphā. Raṅgapura-Raṃpura, itihāsa theke itihāse. [Raṃpura: Mostaphā Tophaẏela], 2009.

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4

Śaikīẏā, Bhabendra Nātha. Itihāsa. Guwāhāṭi: Shṭuḍeṇṭac Shṭa'rac, 2009.

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5

Śarmā, Ānanda. Itihāsa ke nupūra: Itihāsa kathāeṃ. Jayapura: Haṃsa Prakāśana, 1992.

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6

Saurāshṭrano gauravavanto itihāsa: Saurāshtra itihāsane pāne. Rājakoṭa: Pravīṇa Pablikeśana, 2010.

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7

Sobahāna, Ānama Ābadusa. Pharidapurera itihāsa: Br̥hattara Pharidapura Jelāra itihāsa. Pharidapura: Sūryamukhī Prakāśanī, 1994.

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8

Isalāma, Jahira. Khuruśkulera itihāsa. Kaksabājāra: Kakasabājāra Sāhitya Ekāḍemī, 2008.

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9

Indian Institute of Advanced Study, ed. Understanding itihāsa. Shimla: Indian Institute of Advanced Study, 2010.

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10

Deba, Raṇajit̲. Darjiliṃẏera itihāsa. Kalakātā: Deśa Prakāśana, 2011.

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Book chapters on the topic "Itihāsa"

1

Moser, Heike. "Vijayan, Ōṭṭupulakkaḷ Veḷukkuṭṭi: Khasākkiṉṯe itihāsam." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20769-1.

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Rao, D. Venkat. "The Mahabharata Contretemps: Temporality, Finitude and the Modes of Being in the Itihasa." In Cultures of Memory in South Asia, 195–231. New Delhi: Springer India, 2014. http://dx.doi.org/10.1007/978-81-322-1698-8_7.

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"Chapter Four. Why Itihāsa? New Possibilities And Limits In Considering The Mahābhārata As History." In Reading the Fifth Veda, 73–110. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004185661.i-646.19.

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"Rajanikanta Gupta's Sipahi Juddher Itihas." In Mutiny at the Margins: New Perspectives on the Indian Uprising of 1857: Volume 7: Documents of the Indian Uprising, 335–38. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2017. http://dx.doi.org/10.4135/9789353287726.n80.

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Das, Veena. "The Life of Concepts." In Textures of the Ordinary, 307–32. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823287895.003.0012.

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This chapter is a reflection on how thinking and living an anthropological life are joined together. The discussion proceeds through an exegesis of two books on loss—one, a book of poems written by Renato Rosaldo, years after the death of his wife, Michelle Rosaldo; and the second, on the women raped and rehabilitated as bironganas (war heroines) in the national imagery in post-war Bangladesh. Rosaldo allows the searing grief at the death of his wife to find expression in different voices imagined as those of actual people from his earlier fieldwork. The refraction of his grief into these different voices reveals the omens and premonitions that convey the menace and dangers that lurk in everyday life. Nayanika Mookherjee finds a way of conveying the fine grains of experience in the extreme history (charam itihas) that the women said they were offering to her and in which they lived as khota—damaged, stained women. It is argued that the book itself might be regarded as written in an autobiographical voice though this voice is defined not through personal stories but through the self-knowledge that comes when writing from the impersonal region of the self.

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Conference papers on the topic "Itihāsa"

1

Dayasindhu, N. "itihaasa History of Indian IT." In SIGMIS-CPR '17: Computers and People Research Conference. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3084381.3084388.

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Aralikatte, Rahul, Miryam de Lhoneux, Anoop Kunchukuttan, and Anders Søgaard. "Itihasa: A large-scale corpus for Sanskrit to English translation." In Proceedings of the 8th Workshop on Asian Translation (WAT2021). Stroudsburg, PA, USA: Association for Computational Linguistics, 2021. http://dx.doi.org/10.18653/v1/2021.wat-1.22.

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