Journal articles: 'Itihāsa'

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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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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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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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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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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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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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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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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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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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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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Sheikh, Samira. "Book review: Sara Keller and Michael Pearson (eds), Port Towns of Gujarat." Studies in History 34, no. 2 (May 22, 2018): 216–18. http://dx.doi.org/10.1177/0257643018762943.

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Ali, Mochammad. "The Semitization Of Itihasa: Intertextuality Of The Mahabharata and The Ramayana In The Judaeo‐Islamic Texts." ATAVISME 16, no. 1 (June 28, 2013): 1–13. http://dx.doi.org/10.24257/atavisme.v16i1.77.1-13.

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Abstract: This article is an intertextual study of Judaeo‐Islamic texts with the Itihasa. This research explores the discourse of Semitic and Aryan texts already canonized in cultural artifacts of Abrahamic and Brahmanic traditions which require a parallelization of substantive messages. It is not only depending on comparative linguistic similarities but also referring to the common theological formula surrounding the text in a chain of traditions which created the text. The text cannot be regarded as an independent text but have to be understood through the process of ‘reading’ in a context that can be ascertained to have a close relationship with other texts. It exists as a weave of discourses which are surrounding the text through the process of adoption, adaptation, and reformulation of the text that has been established in the context of a sequence of tradition inheritance. The study of cultural semiotics readable through the text is not intended to vulgarly expose the text that deviates from the hiperreality context of the text an sich. Instead, it aims to explain the ‘marker’ in the text across boundaries of times, geographies, languages, and common traditions through the system of transmission. This article uses a semiotic theory proposed by Julia Kristeva. Abstrak: Tulisan ini merupakan studi intertekstualitas teks Judaeo‐Islam dengan teks Itihasa. Penelitian ini mengeksplorasi wacana teks rumpun Semit dan Arya yang terekam dalam artefak kebudayaan bertradisi Abrahamik dan Brahmanik yang meniscayakan pararelisasi pesan substantif. Pararelisasi pesan tidak hanya berpijak pada latar similaritas linguistik tetapi juga merujuk pada kesejajaran formula teologis yang melingkupi teks dalam rentetan tradisi yang melahirkan teksnya. Teks tidak dapat dipandang sebagai sebuah teks yang independen, tetapi harus dipahami melalui proses ‘pembacaan’ dalam konteksnya yang dapat dipastikan berkaitan erat dengan teks liyan. Teks hadir sebagai sebuah tenunan wacana yang melingkupi penjadian teks melalui proses adopsi, adaptasi, maupun reformulasi teks yang telah mapan dalam konteks rangkaian pewarisan tradisi. Kajian semiotika kultural yang terbaca tidak dimaksudkan untuk menelanjangi wacana teks secara vulgar yang teralienasi dari konteks hiperealitas teksnya, tetapi bertujuan untuk menjelaskan ‘penanda’ dalam teks yang melintas batas zaman, geografis, bahasa, maupun tradisi serumpun melalui sistem transmisinya. Artikel ini menggunakan teori semiotik yang dikemukakan oleh Julia Kristeva. Kata-kata kunci: intertekstualitas; Ramayana; Mahabharata; Semit; Arya

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Sukiningsih, Ni Wayan. "PENANAMAN NILAI-NILAI KARAKTER PADA SISWA SEKOLAH DASAR MELALUI CERITA RAMAYANA." Adi Widya: Jurnal Pendidikan Dasar 4, no. 1 (July 23, 2019): 55. http://dx.doi.org/10.25078/aw.v4i1.930.

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This paper aims to describe the character values of elementary school students through Ramayana stories. Character education in elementary school is an effort to build character of elementary school student. There is a shift in values regarding norms of decency, ethics and morality. Moral degradation can be regarded as an indicator of the weak understanding of religious values. In Hindu Literature, especially in Itihasa, in which there is a Ramayana story, this story is full of character values. In the classroom learning the teacher at least tucked the story with the goal of students can adopt the character of every character in the Ramayana story that can make students become comfortable in following the lessons and can implement in every aspect of life, and is expected to motivate and provide new paradigm in the effort shaping the character of the young generation.

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पोखरेल Pokhrel, शोभा Shova. "जुद्धशमशेरको इतिहास र देवकोटाको योगदान Juddhashamsherko Itihas ra Devkotako yogdan." Historical Journal 11, no. 1 (August 1, 2020): 77–83. http://dx.doi.org/10.3126/hj.v11i1.34679.

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प्रस्तुत लेखमा एउटा राजनीति व्यक्ति र अर्को साहित्यिक व्यक्तिको चर्चा गरिएको छ । राजनीतिक व्यक्तिमात्यस्तो व्यक्तिको चर्चा गरिएको छ जसको नामसँगै एकतन्त्रीय राणाशासनको अवसान जोडिएको छ । यिनकै समयमानेपालले ठूलो भूकम्पको सामना गर्नु प¥यो । चन्द्रशमशेरका पालमा राणाहरू ए, बि र सि क्लासमा बाँडिए जुद्धशमशेरकापालमा तिनै सि क्लासका राणाले जनतालाई साथ दिएर नेपालमा प्रजातन्त्र ल्याउन सजिलो भयो । नेपालका गौडा–गोश्वाराका विभिन्न विभागमा धेरै रकम बाँकी बक्यौता चलिरहेका थिए यसमा यिनले आम माफी दिए । एकतन्त्रीयनिरंकुश राणाशासन कालका एकजना शासक श्री ३ महाराज जुद्धशमशेरको इतिहास उजागर हुँदैछ भने साहित्यिकव्यक्तिमा नेपाली साहित्यका महाकवि नेपालका एक महान् विभूति, एक बेजोड स्रष्टा, एक करुण महामानव लक्ष्मीप्रसाददेवकोटा जसले नेपाली साहित्यमा पहिलो मौलिक महाकाव्य लेखे, एकै दिनमा खण्डकाव्य लेखे, दश दिनमा महाकाव्यलेखे उनै विभूतिको बारेमा यस लेखमा चर्चा गरिएको छ ।

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Purnami, I. A. P. "PELESTARIAN KEARIFAN LOKAL BALI MELALUI KONSERVASI NASKAH LONTAR." PRASI 14, no. 1 (June 25, 2019): 51. http://dx.doi.org/10.23887/prasi.v14i1.17894.

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Tulisan ini membahas tentang pelestarian kearifan lokal Bali melalui konservasi naskah lon-tar, dimana naskah lontar merupakan salah satu warisan budaya yang patut dilestarikan keberadaannya sehingga nantinya dapat dinikmati oleh generasi yang akan datang. Tujuan penelitian ini adalah me-nyelamatkan dan melestarikan naskah-naskah lontar Bali dalam bentuk konservasi naskah lontar. Peneli-tian ini merupakan penelitian deskriptif dengan teknik observasi. Adapun proses pelestarian naskah lon-tar dapat dilakukan dengan menyelamatkan sumber data kearifan lokal yang terekam dalam manuskrip (tulisan tangan) pada lontar dengan cara membersihkan naskah lontar serta menyusunnya menjadi sat-uan yang utuh serta menginventarisasi pengetahuan kearifan lokal yang tersaji pada manuskrip, dimana naskah-naskah lontar yang telah dikonservasi diklasifikasikan menjadi kelompok weda, agama, wariga, itihasa, babad serta tantri. Mengelompokkan jenis kearifan lokal Bali yang tersaji dalam naskah lontar menurut tujuh unsur kebudayaan yaitu bahasa, sistem pengetahuan, sistem kemasyarakatan/ organisasi sosial, sistem peralatan hidup dan teknologi, sistem mata pencarian hidup, sistem religi dan kesenian.

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Varughese, E. Dawson. "Post-millennial “Indian Fantasy” fiction in English and the question of mythology: Writing beyond the “usual suspects”." Journal of Commonwealth Literature 54, no. 3 (December 7, 2017): 460–74. http://dx.doi.org/10.1177/0021989417738282.

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Focusing on two novels published in 2016, one by HarperCollins India and the other by Hachette India, this paper argues that Savage Blue by Balagopal and Dark Things by Venkatraghavan carve out a new space in post-millennial Indian speculative fiction in English, namely one that does not privilege ‘Hindu Indian mythology’ tropes. Such tropes have been espoused by a growing number of authors whose novels are anchored in Hindu Indian mythology and narratives of itihasa since the early 2000s. Banker, Tripathi, and Sanghi are generally recognized as the authors who first published in this post-millennial genre of Indian fiction in English. This discussion of the novels by Balagopal and Venkatraghavan, alongside ideas of how ‘fantasy’ as a genre has been, and continues to be defined, raises questions about how we might think about ‘Indian fantasy’ as a genre term within the domestic Indian book market and how it intersects with post-millennial Indian living, Indianness, and the popular imaginary.

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Sunny, Milla Permata. "PENTINGNYA PENERAPAN ETIKA KEPEMIMPINAN HINDU DI BALI BERLANDASKAN ASTA BRATADENGAN BERBASIS TRI HITA KARANA." VIDYA WERTTA : Media Komunikasi Universitas Hindu Indonesia 1, no. 2 (October 10, 2018): 84–93. http://dx.doi.org/10.32795/vw.v1i2.192.

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Kepemimpinan adalah proses mempengaruhi atau memberi contoh oleh pemimpin kepada pengikutnya dalam upaya mencapai tujuan organisasi. Pengaruh gaya kepemimpinan akan berdampak pada kinerja bawahan. Dalam memotivasi kinerja dari perusahaan atau organisasi sangat ditentukan oleh gaya kepemimpinan dari seorang pemimpin. Dalam budaya bali kepemimpinan hindu dikenal dengan ajaran atau konsep Asta Brata. Asta Brata adalah contoh kepemimpinan hindu yang terdapat dalam Itihasa Ramayana. Asta Brata yaitu delapan tipe kepemimpinan yang merupakan delapan sifat kemahakuasaan Tuhan. Ajaran ini diberikan Sri Rama kepada Wibhisana sebagai raja Alengka Pura menggantikan kakaknya Rahwana. Dalam konsep Asta Brata ada delapan ajaran kepemimpinan hindu yang perlu diterapkan dan dijadikan sebagai pedoman dalam diri seorang pemimpin. Selain konsep Asta Brata, seorang pemimpin juga sangat membutuhkan dasar-dasar dalam menjalankan tugasnya. Dalam ajaran agama Hindu dasar-dasar yang dijadikan pedoman oleh seorang pemimpin adalah Konsep Tri Hita Karana. Dengan menerapkan konsep dari Tri Hita Karana, yaitu Parhyangan, Pawongan, Palemahan, maka seorang pemimpin akan dapat mempertanggungjawabkan (akontabilitas) kinerjanya serta dapat menciptakan suatu hubungan yang harmonis dan seimbang pada tiga komponen yang ada sehingga akan memberikan feed back positif kepada lingkungan masyarakat yang dipimpinnya.

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कार्की Karki, गोविन्द मान Govinda man सिंह Singh. "पूर्वाञ्चलको इतिहास लेखन : समस्या र समाधान Purbanchalko Itihas Lekhan: Samasya ra Samadhan." Tribhuvan University Journal 28, no. 1-2 (December 2, 2013): 341–52. http://dx.doi.org/10.3126/tuj.v28i1-2.26264.

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नेपालको इतिहास लेखनमा सर्वप्रथम अङ्ग्रेजहरूले कलम चलाएको पाइन्छ ।तर विगतका पछिल्ला वर्षहरूमा नेपालका विद्वान तथा शोधकर्ताहरूले राजधनीकाठमाडौँबाट वाहिर गएर मेचीदेखि महाकालीसम्म सबैतिरका राजनैतिक, सामाजिक,आर्थिक, प्रशासनिक, सास्कृतिक, धार्मिक आदि विषयसँग सम्वन्धित विषयहरूमा खोज रअनुसन्धान गर्ने परम्पराको थालनी भएको छ । यसै सन्दर्भमा नेपालको पश्चिम र पूर्वीक्षेत्रको इतिहास क्रमशः उजागर हुँदैछ । तर तुलानात्मक रूपमा पश्चिमाञ्चल क्षेत्रकोअनुपातमा पूर्वाञ्चल क्षेत्रको इतिहास लेखनमा ठोस उपलब्धि हात लाग्नसकेको छैन ।वास्तवमा क्षेत्रीय इतिहास नआइकन राष्ट्रिय इतिहास पूर्ण हुँदैन । यसै सन्दर्भमाविभिन्न विषयमा विभिन्न विद्वानहरूले पूर्वाञ्चल क्षेत्रलाई केन्द्रविन्दु वनाएर इतिहासलेखिरहेका छन् । तथापि शोधकार्य हुनुपर्ने विषयहरू धेरै छन्, जसमा आजसम्मविद्वानहरूको ध्यान गएको छैन । यस लेखमा पूर्वाञ्चलमा हालसम्म भएका शोधकार्य,हुनुपर्ने काम, शोधकार्यमा रहेका समस्या र तिनीहरूको निराकरण जस्ता विषयमाकेन्द्रित रहेर चर्चा गरिएको छ ।

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Sumertini, Ni Wayan. "Garbhadhana Samskara (Perspektif Seks dalam Veda)." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 1. http://dx.doi.org/10.25078/sjf.v11i1.1528.

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Having descent in Hinduism is an obligation in Grhasta Asrama. Before entering Grhasta Asrama, the rituals of purification for the bride and groom were carried out to clean the seeds of fertilities from dirty or mala elements, so as to produce good child. Garbhadhana Samskara is one of the ritual ceremonies performed at a wedding that functions as a purification of seeds, whether kama bang or kama petak. Sex in Hinduism is sacred because it is intended to obtain offspring through the path of dharma. The purpose of Garbhadhana Samskara is to reduce the number of abortions due to less responsible sexual activity, and reduce the risk of infectious diseases due to sexual enjoyments. Garbhadhana Samskara views sex as something sacred which is based on the value of holiness and truth, without being just a slave to sexual desires. The stories in Itihasa and Purana are also agree the concept of Grabhadhana where sex is sacred and time in intercourse is an important thing. More than that, Garbhadhana Samskara created the character of satvika in children, which has a positive contribution to the empowerment of human resources.

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Mardika, Made. "Nilai-Nilai Pendidikan Dalam Kitab Wana parwa Sebagai Pedoman Bagi Siswa Hindu." Satya Widya: Jurnal Studi Agama 2, no. 2 (December 5, 2019): 17–30. http://dx.doi.org/10.33363/swjsa.v2i2.353.

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Kitab Weda merupakan sumber ajaran pokok agama Hindu yang dijadikan sebagai pedoman dan diaplikasikan dalam kehidupan sehari-hari. Mahabratta termasuk dalam kitab Itihasa yang merupakan sebuah awal dalam mempelajari kitab suci Weda. Didalam Bagian-bagian Parwa Mahabratta terkandung nilai-nilai pendidikan yang sangat luhur yang diajarkan dan dijadikan pedoman bagi siswa Hindu. Kitab Wana Parwa merupakan salah satu bagian dari kitab Mahabratta, didalam kitab Wana parwa banyak terkandung nilai-nilai pendidikan yang dapat dijadikan pedoman bagi siswa Hindu. Keberadaan kitab Wana Parwa dikalangan masyarakat Hindu dapat dijadikan pedoman dalam kehidupan sehari-hari, sedangkan nilai-nilai pendidikan yang terkandung didalamnya dapat dijadikan pedoman dalam kehidupan sehari-hari. Apabila kitab Wana Parwa disebarkan maka akan dapat menuntun dan menbina masyarakat Hindu kearah Spiritual yang tinggi. Kitab Wana Parwa mengandung nilai-nilai pendidikan yang dapat dijadikan pedoman bagi siswa Hindu seperti Nilai Kebajikan (Satyam), Nilai Kemandirian (Swasisya), Nilai Usaha dan Kerja Keras (Tapa), Nilai Guru Bhakti, Nilai Pengorbanan (Sevanam). Penelitian ini bertujuan untuk menggali nilai-nilai pendidikan yang terkandung dalam kitab Wana Parwa dan untuk mengetahui relevansi kitab Wana Parwa dalam Pendidikan Agama Hindu agar dapat dijadikan pedoman bagi siswa Hindu

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ओझा Ojha, मीना Mina. "नेपालको महिला आन्दोलनको इतिहास र वर्तमान अवस्था Nepalko Mahila Andolanko Itihas ra Bartaman Awastha." Tribhuvan University Journal 27, no. 1-2 (December 30, 2010): 203–8. http://dx.doi.org/10.3126/tuj.v27i1-2.26403.

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महिलाले आफ्नो पहिचान र अधिकारको खोजी गर्न पाउनु नैसर्गिक अधिकार हो ।आफ्नो अधिकारसँगै गाँसिएको मौलिकता र मौलिकताको खोजी गर्ने अधिकारको सदुपयोगगर्न पाउन अर्को महइभ्वपूर्ण पक्ष हो । नेपाली महिलाले पनि आफ्नो नामका अगाडि वीर,वीरङ्गाना र विदुषी विशेषण अङ्कित गराउन सफलता प्राप्त गरेको प्रसङ्ग महिलाआन्दोलनबाट भएको इतिहासमा गौरवमय अध्यायको रूपमा अङ्कित रहेको छ । महिलाआन्दोलनको इतिहासले राष्ट्रले, राष्ट्रियता, सामाजिक, आर्थिक, सांस्कृतिक आदि क्षेत्रमापु¥याएको योगदान महइभ्वपूर्ण मानिन्छ । खहरेको भेलमा एकै छिन उर्लिएर सुक्नुभन्दाविशाल सागरमा आफूलाई समाहित गर्नुको सार्थकता, औचित्य एवम् महइभ्व बेग्लै बन्दोछ । आशाका मधुरदीप जलाउँदै सम्भावनाका कठिन यात्रामा अगााडि हिँड्ने दमन रकुचेष्टाको जन्जिरलाई चुँडाल्दै अनन्त अधिकार र स्वतन्त्र विचार पोख्न कसैको आदेशलिइरहनु पर्दैन भन्ने अनुकरणीय उदाहरण बन्न सफल भएको छ नेपालको महिलाआन्दोलन । स्वतन्त्रता र समानता कुनै पनि मुलुकको उन्मुक्त यौवन हो र यसलाईविसङ्गगतिको पाङ्ग्रा बनाएर गुडाउने हो भने कहिल्यै उम्कन नसक्ने दलदलमा भासिन्छ ।नेपाली महिला आन्दोलन वर्तमान यगको जीवित उदाहरण हो । समय बदलिए पनि,राजनैतिक परिवर्तन भइरहे पनि वा सामाजिक मूल्य र मान्यता फेरिइरहे पनि नेपालीमहिलाहरूको यो आन्दोलन उल्लेख्य सहभागितामा चलि नै रहेको छ । यी सबैमामहिलाहरूकै उल्लेख्य सहभागिता देखिन्छ । यसबाट सिङ्गो नेपाली जनजीवनलाई विस्तारपूर्वकचियाउन सकिन्छ । विश्वको यस भूखण्डमा नेपाली महिलाको योगदान गर्वको विषय बनेकोछ । नेपालको पुरुषप्रधान समाजमा महिलाका हक–अधिकार घरभित्रै सीमित जस्तै पारिएकाछन् । विभिन्न आरोप लगाएर नारी अस्मितालाई धमिलो पार्ने दुस्साहस शिक्षित वर्गमा पनिप्रवृत्तिका रूपमा दिनपरदिन बढ्दो छ । हिंसा र विभेद अन्त्यका लागि शताब्दीयौँ अगाडिदेखिमहिलाले कुनै न कुनै माध्यमबाट आन्दोलन गर्दै आएका छन् । नेपालको महिला आन्दोलन,महिलाको रूपान्तरण, हक–अधिकार स्वतन्त्रता र सार्वभौमिकताको साथै राष्ट्रिय तथाअन्तर्राष्ट्रिय गतिविधिबाट प्रभावित तथा संस्थागत रूपमा आबद्ध छ । प्रस्तुत लेख यसैविषयहरूसँग सम्बन्धित रही तयार पार्ने प्रयत्न भएको छ ।

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Manuaba, I. B. Arya Lawa, and I. Nyoman Sudirman. "Descriptions Of Aliens (Extraterrestrial Beings) In Vedic Scriptures." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 203. http://dx.doi.org/10.25078/ijhsrs.v2i2.619.

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Polemics emerge when religion is faced to the fact that there are supposedly visitation of intelligent beings from other planets in many cases from ancient times up to now. Vedic literature as basis of Hindu religious teachings is one of many religious resources which can be used as reference to this inquiry. This descriptive-qualitative study aims to (1) clarify whether Vedic Scriptures mention about extraterrestrial life, or intelligent life outside Planet Earth, and (2) enlist categories of extraterrestrial life as mentioned in the Vedic Scriptures. The methods used are literature study and documentary. Result of the study reveals that Vedic Scriptures, especially the four Vedas, Puranas and Itihasas clearly mention about existence of extraterrestrial species (alien beings) and their interactions with humans since the Vedic era. These extraterrestrial beings are of different categories which are more elaborately enlisted in some major Puranic literatures.

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Wiratini, Ni Made, Ni Komang Sutriyanti, and I. Gusti Ngurah Sudiana. "Kajian Pendidikan Karakter Dalam Cerita Sundara Kanda." Cetta: Jurnal Ilmu Pendidikan 3, no. 2 (June 25, 2020): 155–72. http://dx.doi.org/10.37329/cetta.v3i2.447.

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Hindu teachings contain a lot about character education, morals, ethics and manners. Moral education can be seen in the story of Sundara Kanda, which is a sub of Itihasa in the Ramayana epic that tells the journey of life with various obstacles and tests that must be faced with full fortitude, strength and determination. Every event that occurs in the Sundara Kanda story is a unified narrative unit in resolving the conflict of every event. The setting in this story uses the setting of Mount Mainaka, Alengka Palace, Taman Angsoka, Kiskinda kingdom. The character is Hanuman who becomes a central figure, then there are goddesses Sitā and Ravana. The accompanying figures are Trijata, Wibisana, Anggada, Jembawan, Sugriwa, Laksmana and Rama. Rahwana as the Antagonist, then there are also giants. His mandate is loyalty and determination in carrying out dharma. Character characters contained in the Sundara Kanda story include characterization displayed through the use of the character's name, through the appearance of the character, and characterization through the author's speech. In accordance with the characters contained in Hindu teachings, namely in the book of Bhagawadgita, the characters in the Sundara Kanda story can be grouped into two characters namely daivi sampad and asuri sampad. The values contained in the character of the Sundara Kanda story include religious, honesty, responsibility, tolerance, discipline, and hard work. As a whole, the character's character value is a national character that should be inculcated and developed to the wider community, in order to shape the attitudes and behavior of a person in carrying out the duties and obligations that should be carried out both towards oneself, the family environment, society, nation and state.

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पोखरेल विवश Pokhrel Biwas, गोपाल Gopal. "नेपालको इतिहासका स्रोतव्यक्ति युरोपेली पादरीहरुको प्रारम्भिक नेपाल प्रवेश : सामाजिक प्रभाव Nepalko Itihaska Srotbyakti Europeli Padariharuko Prarambhik Nepal Pravesh : Samajik Prabhav." NUTA Journal 6, no. 1-2 (March 24, 2019): 133–40. http://dx.doi.org/10.3126/nutaj.v6i1-2.23259.

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नेपालको संरचनादेखि अनवरतरुपमा आजसम्म नै यो भूभाग एक अद्भुतस्थल रहिआएको छ । यस क्षेत्रको समय–समयको सामाजिक–सांस्कृतिकलगायत पक्षमा प्रकाश पार्ने अनेक साधनमध्ये यहाँ आएका यात्रीहरुको यात्रा वृत्तान्त (टिपोट) पनि एक सहायक सामग्रीको रुपमा रहेको छ र त्यो वृत्तान्त (वयान) प्रस्तुत गर्ने यात्रीहरु स्रोतव्यक्तिको रुपमा स्थापित देखिन्छन् । यहाँ इ. सम्वत् प्रारम्भ हुनुभन्दा धेरै अगाडिदेखि नै उच्च प्रतिष्ठित व्यक्तिहरुको आगमन भइसकेकोमा दुई मत देखिदैन । विशेष गरी नेपालसंगसंगै रहेका उत्तर तथा दखिक्षणी राज्यबाट नेपालप्रवेश गर्ने क्रम इस्वी सम्वत् प्रारम्भपछि झन बढेर गयो । मध्यकाल अर्थात् इ. सोह्रौं शताब्दीको उत्तरार्धबाट भने युरोपेली इसाई धर्मालम्बी पादरीहरुको पनि नेपाल प्रवेश प्रारम्भ भयो । उनीहरुको विशेष काठमाडौं उपत्यका बसाइँले यहाँको परम्परागत सामाजिक–धार्मिक जीवनमा केही न केही प्रभाव पा¥यो । यहाँ आएका कतिपय इसाई पादरीको यात्रा वृत्तान्त तात्कालिक इतिहास–संस्कृति जानकारीको सहायक सामग्री हुनपुग्यो । यस लेखमा स्रोतव्यक्ति, उनीहरुको टिपोट तथा तात्कालिक समाजमा पु¥याएको प्रभाव आदिबारे केही न केही प्रकाश पार्ने कोशिस गरिएको छ ।

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काफ्ले Kafle, डोलराज Dolraj. "इतिहास र संस्कृतिको स्रोतका रूपमा प्राचीन र मध्यकालीन नेपाली मुद्रा Itihas ra Sanskritiko Shrotka Rupma Prachin ra Madhyakalin Nepali Mudra." Historical Journal 11, no. 1 (August 1, 2020): 119–26. http://dx.doi.org/10.3126/hj.v11i1.34695.

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नेपालका प्राचीन र मध्यकालीन मुद्राहरू तत्कालीन इतिहास र संकृतिको अध्ययनका भरपर्दा स्रोत हुन् । प्रस्तुतलेखमा प्राचीन नेपालका राजा मानदेवको शासनकालदेखि प्रयोगमा ल्याइएका मुद्राहरू, तिनमा प्रयोग भएको धातु,अभिलेख, लिपि, मुद्राका आधारहरू, नाम र त्यसले तत्कालीन समाज र संस्कृतिको अध्ययनमा पु¥याएको योगदानसम्बन्धी कुराहरूको चर्चा गरिएको छ । मुद्रा एक महत्वपूर्ण पुरातात्वीक स्रोत हो । यसको संकलन र अध्ययनलेतत्कालीन समाज, संस्कृति, आर्थिक, धार्मिक अवस्थाहरूको जानकारी गराउँदछ । यहाँ मुद्राकै माध्यमबाट लिच्छविकालीननेपालमा संस्कृत भाषा र व्राह्मी लिपिको विकसित रुप लिच्छवि लिपिको प्रयोग गरिएको तथा मध्यकालकोआधाआधिसम्म संस्कृत भाषाको वाहुल्यता रहेको र त्यसपछि खस भाषा र देवनागरी लिपिको प्रभाव बढ्दै गएको तथाती मुद्राकै कारण नेपालको आन्तरिक र वाह्य व्यापारमा सहजीकरण भएको कुरा समेत यस लेखको अध्ययनबाटजानकारी प्राप्त गर्न सकिन्छ ।

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MURALI, MALINI. "Interpreting the Other: Intellectual History and Cultural Difference." Journal of Indian and Asian Studies 01, no. 02 (July 2020): 2050007. http://dx.doi.org/10.1142/s2717541320500072.

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This paper argues that higher education in India, especially in the field of humanities and area studies, continues to be a Euro-American inheritance. Even when area studies attempt to offer a critique of the post-Enlightenment construction of universal human nature by locating the human in diverse cultural specificities, the discipline is still unable to configure the ‘context’ outside conceptual boundaries of the West. For instance, studies of culture seem to take historical narrativity as a cultural universal. That is to say, even when cultures do not privilege clear-cut notions of history or philosophy, the assumption is that it should be possible to unravel the historical or philosophical impulses of these cultures by studying the kind of narratives that the cultures have produced. The primacy of the narrative as the life-giving and meaning-making source in an essentially chaotic world is grounded, it seems to me, in Western onto-theology. This narrative model is incapable of studying mnemocultures (cultures of memory) like India (and Asia), for even when the culture produces diverse and heterogenous narrative weaves like itihasa, purana and kavya, the narrative does not enjoy a privileged status in these cultural forms. These compositions have a performative significance whose meaning is not found or guided by presence of the narrative or its potential for truth and identity. This paper will show that positivist historiographic assumptions regarding cultural forms in the non-West, especially in the Indian context, are ill-equipped to engage with traditions that lie outside the heritage of the West. Such attempts to situate an ancient past as embodied in cultural forms extraneous to the Western metaphysic are really accounts of self-understanding of the latter. The receptions of Keralamahatmyam purana in modern intellectual discourses set against the existence of the purana in living traditions of performance outside the confines of the university will be used as a case in point to elucidate the incapability of existing conceptual categories in the humanities discourse to configure cultural difference.

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Whelpton, John. "Book Reviews : Gorkhako Itihas ('History of Gorkha'), by Dinesraj Pant. Part 1, Kathmandu. Published by the author, 2041 VS (1985). Pp.xviii and 391. Price: Nepalese rupees 100." South Asia Research 6, no. 1 (May 1986): 73–76. http://dx.doi.org/10.1177/026272808600600110.

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Chakrabarty, Bidyut. "Sarbadhināyak: Life Story of Satis Chandra Samanta, First Sarbadhināyak Tamralipta Jātiya Sarkār. English and Bengali text. Anonymous. Tamluk, India: Tamralipta Swādhinata Sangrām Itihas Committee, 1982. xiv, 244 pp. Illustrations, Appendixes, Errata. Rs. 80." Journal of Asian Studies 46, no. 3 (August 1987): 680–81. http://dx.doi.org/10.2307/2056944.

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Ray, Himanshu. "Gujarat and the Sea edited by LotikaVaradarajan (ed.) with 39 Contributors 653 pp., 230 b&w illustrations and some colourDarshak Itihas Nidhi Publishers, Vadodara, Gujarat, available Rangdwar Prakashan, G-15, University Plaza nr. Dadasaheb Pagla, Navrangp." International Journal of Nautical Archaeology 42, no. 1 (February 4, 2013): 218–20. http://dx.doi.org/10.1111/1095-9270.12008_7.

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Khajuria, Sumer. "Indian Histriography-Vedic and Puranic Perceptions." International Journal of Advanced Research in Science, Communication and Technology, February 24, 2021, 100–104. http://dx.doi.org/10.48175/ijarsct-794.

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Etymology attested to by Panini indicates. “Itihasa” to mean “Thus indeed in this tradition”. Chankya’s Artshastra defines “Itihasa” as Purana (the chronicles of ancients); Itivarta (history), Akhyayika (tales), Udhaaharana (Illustrative stories), Dharma Shastra (the canon of righteous conduct) are known by history, (comprise corpus of Itihasa).1 According to Mahabharata which itself considered to be Itihasa, a knowledge of Itihasa and Purana is essential to the proper understanding the veda.2 Thus Mahabarta and Manu-Samhita states “One should compliment one’s understanding of the Vedas with the of Itihasa and Puranas likewise Puran as are called by that name because they are complete.

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Sukerni, Ni Made. "AJARAN ETIKA HINDU DALAM CERITA SANTI PARWA." GUNA WIDYA: JURNAL PENDIDIKAN HINDU 5, no. 2 (November 13, 2018). http://dx.doi.org/10.25078/gw.v5i2.644.

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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 sangan relevan dengan situasi moral zaman saat ini. Ajaran Itihasa ini dikenal tersirat dalam dua epos yakni Ramayana dan Mahabrata. Epos Mahabrata ini dipecah menjadi delapan belas parwa yang sangat dikenal dengan Asta Dasa Parwa. Dalam teks parwa ini sangat banyak tersirat pesan dan isyarat moral Hindu ketika menjalani hidup di dunia. Salah satunya tentu Santi Parwa. Dalam Santi Parwa termuat sebuah perdebatan sengit antara putra Pandu perihal ajaran etika 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 berdasarkan pada prinsipprinsip Dharma.

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Subagiasta, I. Ketut. "Sekilas Tentang Wanita Dalam Perspektif Susastra Hindu." Mudra Jurnal Seni Budaya 21, no. 2 (January 11, 2007). http://dx.doi.org/10.31091/mudra.v21i2.1534.

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Woman is the main part of human life. People often talk about woman that is very much concerned in the community. However, woman can not be positioned trivially without respecting her own dignity and prestige. Woman ought to be positioned at a special honor, merit, and harmonious role. Woman should not be discredited, but empowered according to her proportional and natural feminine characteristic. In Hindu literatures, woman is described in several manuscripts like Manawadharmasastra, Itihasa, especially the epics of Mahabharata, Ramayana and other literatures.

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Chatterjee, Kumkum. "The Persianization of Itihasa: Performance Narratives and Mughal Political Culture in Eighteenth-Century Bengal." Journal of Asian Studies 67, no. 02 (May 2008). http://dx.doi.org/10.1017/s0021911808000685.

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Pandey, Rajesh Chandra. "Kavi Samikshak Agyeya ki Sanskritik Chetna: Sanskriti, Itihaas-Puran, Parampara aur Mithak ke Vishesh Sandarbh mein (Cultural Consciousness of Poet-Critic Ajneya with Special Reference to Culture, History-Mythology, Tradition and Myths)." SSRN Electronic Journal, 2020. http://dx.doi.org/10.2139/ssrn.3514016.

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Journal articles on the topic 'Itihāsa'

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