↑ Patel, Sneha (2015). “India's South Asian Policy”. The Indian Journal of Political Science. 76 (3): 677–680. JSTOR26534911. It is important to note that Nepal was not a British colony like India. Geographically, culturally, socially and historically India and Nepal are linked most intimately and lived together from time immemorial. The most significant factor which has nurtured Indo-Nepalese relations through ages is geographical setting of the two countries which is a good example to understand that how geography connects the two countries.
↑ Mehta, Jaswant Lal (1979). Advanced Study in the History of Medieval India (bằng tiếng Anh). I (ấn bản 1). Sterling Publishers. tr. 31. OCLC557595150. Modern Afghanistan was part of ancient India; the Afghans belonged to the pale of Indo-Aryan civilisation. In the eighty century, the country was known by two regional names—Kabul land Zabul. The northern part, called Kabul (or Kabulistan) was governed by a Buddhist dynasty. Its capital and the river on the banks of which it was situated, also bore the same name. Lalliya, a Brahmin minister of the last Buddhist ruler Lagaturman, deposed his master and laid the foundation of the Hindushahi dynasty in c. 865.
↑ Chandra, Satish (2006). Medieval India: From Sultanat to the Mughals. Har-Anand Publications. tr. 41. ISBN9788124110669. Although Afghanistan was considered an integral part of India in antiquity, and was often called "Little India" even in medieval times, politically it had not been a part of India after the downfall of the Kushan empire, followed by the defeat of the Hindu Shahis by Mahmud Ghazni.
1 2 3 Stark, Miriam T.; Griffin, Bion; Phoeurn, Chuch; Ledgerwood, Judy; và đồng nghiệp (1999). “Results of the 1995–1996 Archaeological Field Investigations at Angkor Borei, Cambodia” (PDF). Asian Perspectives. University of Hawai'i-Manoa. 38 (1). Bản gốc (PDF) lưu trữ ngày 23 tháng 9 năm 2015. Truy cập ngày 5 tháng 7 năm 2015. The development of maritime commerce and Hindu influence stimulated early state formation in polities along the coasts of mainland Southeast Asia, where passive indigenous populations embraced notions of statecraft and ideology introduced by outsiders...
↑ (Beazley 1910, tr. 708)Lỗi harv: không có mục tiêu: CITEREFBeazley1910 (trợ giúp) Quote: "Azurara's hyperbole, indeed, which celebrates the Navigator Prince as joining Orient and Occident by continual voyaging, as transporting to the extremities of the East the creations of Western industry, does not scruple to picture the people of the Greater and the Lesser India"
↑ (Beazley 1910, tr. 708)Lỗi harv: không có mục tiêu: CITEREFBeazley1910 (trợ giúp) Quote: "Among all the confusion of the various Indies in Mediaeval nomenclature, "Greater India" can usually be recognized as restricted to the "India proper" of the modern [c. 1910] world."
↑ (Wheatley 1982, tr. 13)Lỗi harv: không có mục tiêu: CITEREFWheatley1982 (trợ giúp) Quote: "Subsequently the whole area came to be identified with one of the "Three Indies," though whether India Major or Minor, Greater or Lesser, Superior or Inferior, seems often to have been a personal preference of the author concerned. When Europeans began to penetrate into Southeast Asia in earnest, they continued this tradition, attaching to various of the constituent territories such labels as Further India or Hinterindien, the East Indies, the Indian Archipelago, Insulinde, and, in acknowledgment of the presence of a competing culture, Indochina."
↑ Mahdi, Waruno (1999). “The Dispersal of Austronesian boat forms in the Indian Ocean”. Trong Blench, Roger; Spriggs, Matthew (biên tập). Archaeology and Language III: Artefacts languages, and texts. One World Archaeology. 34. Routledge. tr. 144–179. ISBN978-0415100540.
↑ Blench, Roger (2004). “Fruits and arboriculture in the Indo-Pacific region”. Bulletin of the Indo-Pacific Prehistory Association. 24 (The Taipei Papers (Volume 2)): 31–50. Lưu trữ bản gốc ngày 8 tháng 3 năm 2021. Truy cập ngày 26 tháng 3 năm 2023.
1 2 Smith, Monica L. (1999). “"Indianization" from the Indian Point of View: Trade and Cultural Contacts with Southeast Asia in the Early First Millennium C.E.”. Journal of the Economic and Social History of the Orient. 42 (11–17): 1–26. doi:10.1163/1568520991445588. JSTOR3632296.
↑ Kleinmeyer, Cindy. “Religions of Southeast Asia” (PDF). niu.edu. Northern Illinois University. Lưu trữ (PDF) bản gốc ngày 19 tháng 2 năm 2018. Truy cập ngày 1 tháng 6 năm 2014.
↑ Rooney, Dawn (1984). Khmer Ceramics (PDF). Oxford University Press. Lưu trữ (PDF) bản gốc ngày 7 tháng 11 năm 2013. Truy cập ngày 13 tháng 7 năm 2015. The language of Funan was...
↑ Some Aspects of Asian History and Culture by Upendra Thakur p.2
↑ Morgenstierne, Georg (2003). A New Etymological Vocabulary of Pashto. Wiesbaden, Germany: Reichert Verlag. ISBN9783895003646.
↑ Li, Rongxi (1995), The Great Tang Dynasty Record of the Western Regions, Berkeley, California: Numata Center for Buddhist Translation and Research, ISBN1-886439-02-8
↑ Ramesh Chandra Majumdar. Readings in Political History of India, Ancient, Mediaeval, and Modern. B.R. Publishing Corporation. tr. 223.
↑ Christoph Witzenrath (2016). Eurasian Slavery, Ransom and Abolition in World History, 1200–1860. Routledge. tr. 45. ISBN978-1-317-14002-3. Ibn Battuta, the renowned Moroccan fourteenth century world traveller remarked in a spine-chilling passage that Hindu Kush means slayer of the Indians, because the slave boys and girls who are brought from India die there in large numbers as a result of the extreme cold and the quantity of snow.
↑ Abdur Rahman, Last Two Dynasties of the Shahis: "In about AD 680, the Rutbil was a brother of the Kabul Shahi. In AD 726, the ruler of Zabulistan (Rutbil) was the nephew of Kabul Shah. Obviously the Kabul Shahs and the Rutbils belonged to the same family" – pp. 46 and 79, quoting Tabri, I, 2705-6 and Fuch, von W.
↑ Hyun Jin Kim (19 tháng 11 năm 2015). The Huns. Routledge. tr. 58–59. ISBN9781317340911. Lưu trữ bản gốc ngày 26 tháng 3 năm 2023. Truy cập ngày 26 tháng 3 năm 2023.
1 2 3 D. W. Macdowall, "The Shahis of Kabul and Gandhara" Numismatic Chronicle, Seventh Series, Vol. III, 1968, pp. 189–224, see extracts in R. T. Mohan, AFGHANISTAN REVISITED ... Appendix –B, pp. 164–68
1 2 Raizada Harichand Vaid, Gulshane Mohyali, II, pp. 83 and 183-84.
1 2 3 H. G. Raverty, Tr. Tabaqat-i-Nasiri of Maulana Minhaj-ud-din, Vol. I, p. 82
↑ Mohammad Habib. Politics and Society During the Early Medieval Period: Collected Works of Professor Mohammad Habib, Volume 2. People's Publishing House. tr. 58–59, 100.
↑ Gopal, Ram; Paliwal, KV (2005). Hindu Renaissance: Ways and Means. New Delhi, India: Hindu Writers Forum. tr. 83. We may conclude with a broad survey of the Indian colonies in the Far East. For nearly fifteen hundred years, and down to a period when the Hindus had lost their independence in their own home, Hindu kings were ruling over Indo-China and the numerous islands of the Indian Archipelago, from Sumatra to New Guinea. Indian religion, Indian culture, Indian laws, and Indian government moulded the lives of the primitive races all over this wide region, and they imbibed a more elevated moral spirit and a higher intellectual taste through the religion, art, and literature of India. In short, the people were lifted to a higher plane of civilisation.
↑ Review by 'SKV' of The Hindu Colony of Cambodia by Phanindranath Bose [Adyar, Madras: Theosophical Publishing House 1927] in The Vedic Magazine and Gurukula Samachar 26: 1927, pp. 620–1.
↑ Lyne Bansat-Boudon, Roland Lardinois, and Isabelle Ratié, Sylvain Lévi (1863–1935), page 196, Brepols, 2007, ISBN9782503524474 Quote: "The ancient Hindus of yore were not simply a spiritual people, always busy with mystical problems and never trouble themselves with the questions of 'this world'... India also has its Napoleons and Charlemagnes, its Bismarcks and Machiavellis. But the real charm of Indian history does not consist in these aspirants after universal power, but in its peaceful and benevolent Imperialism – a unique thing in the history of mankind. The colonisers of India did not go with sword and fire in their hands; they used... the weapons of their superior culture and religion... The Buddhist age has attracted special attention, and the French savants have taken much pains to investigate the splendid monuments of the Indian cultural empire in the Far East."
↑ Keenleyside (1982, tr. 213–214)Lỗi harv: không có mục tiêu: CITEREFKeenleyside1982 (trợ giúp) Quote: "Starting in the 1920s under the leadership of Kalidas Nag – and continuing even after independence – a number of Indian scholars wrote extensively and rapturously about the ancient Hindu cultural expansion into and colonisation of South and Southeast Asia. They called this vast region "Greater India" – a dubious appellation for a region which to a limited degree, but with little permanence, had been influenced by Indian religion, art, architecture, literature and administrative customs. As a consequence of this renewed and extensive interest in Greater India, many Indians came to believe that the entire South and Southeast Asian region formed the cultural progeny of India; now that the sub-continent was reawakening, they felt, India would once again assert its non-political ascendancy over the area... While the idea of reviving the ancient Greater India was never officially endorsed by the Indian National Congress, it enjoyed considerable popularity in nationalist Indian circles. Indeed, Congress leaders made occasional references to Greater India while the organisation's abiding interest in the problems of overseas Indians lent indirect support to the Indian hope of restoring the alleged cultural and spiritual unity of South and Southeast Asia."
↑ Thapar (1968, tr. 326–330)Lỗi harv: không có mục tiêu: CITEREFThapar1968 (trợ giúp) Quote: "At another level, it was believed that the dynamics of many Asian cultures, particularly those of Southeast Asia, arose from Hindu culture, and the theory of Greater India derived sustenance from Pan-Hinduism. A curious pride was taken in the supposed imperialist past of India, as expressed in sentiments such as these: "The art of Java and Kambuja was no doubt derived from India and fostered by the Indian rulers of these colonies." (Majumdar, R. C. et al. (1950), An Advanced History of India, London: Macmillan, p. 221) This form of historical interpretation, which can perhaps best be described as being inspired by Hindu nationalism, remains an influential school of thinking in present historical writings."
↑ Bayley (2004, tr. 735–736)Lỗi harv: không có mục tiêu: CITEREFBayley2004 (trợ giúp) Quote:"The Greater India visions which Calcutta thinkers derived from French and other sources are still known to educated anglophone Indians, especially but not exclusively Bengalis from the generation brought up in the traditions of post-Independence Nehruvian secular nationalism. One key source of this knowledge is a warm tribute paid to Sylvain Lévi and his ideas of an expansive, civilising India by Jawaharlal Nehru himself, in his celebrated book, The Discovery of India, which was written during one of Nehru's periods of imprisonment by the British authorities, first published in 1946, and reprinted many times since.... The ideas of both Lévi and the Greater India scholars were known to Nehru through his close intellectual links with Tagore. Thus Lévi's notion of ancient Indian voyagers leaving their invisible 'imprints' throughout east and southeast Asia was for Nehru a recapitulation of Tagore's vision of nationhood, that is an idealisation of India as a benign and uncoercive world civiliser and font of global enlightenment. This was clearly a perspective which defined the Greater India phenomenon as a process of religious and spiritual tutelage, but it was not a Hindu supremacist idea of India's mission to the lands of the Trans-Gangetic Sarvabhumi or Bharat Varsha."
↑ Narasimhaiah (1986)Lỗi harv: không có mục tiêu: CITEREFNarasimhaiah1986 (trợ giúp) Quote: "To him (Nehru), the so-called practical approach meant, in practice, shameless expediency, and so he would say, "the sooner we are not practical, the better". He rebuked a Member of Indian Parliament who sought to revive the concept of Greater India by saying that 'the honorable Member lived in the days of Bismarck; Bismarck is dead, and his politics more dead!' He would consistently plead for an idealistic approach and such power as the language wields is the creation of idealism—politics' arch enemy—which, however, liberates the leader of a national movement from narrow nationalism, thus igniting in the process a dead fact of history, in the sneer, "For him the Bastille has not fallen!" Though Nehru was not to the language born, his utterances show a remarkable capacity for introspection and sense of moral responsibility in commenting on political processes."
↑ Wheatley (1982, tr. 27–28)Lỗi harv: không có mục tiêu: CITEREFWheatley1982 (trợ giúp) Quote: "The tide of revisionism that is currently sweeping through Southeast Asian historiography has in effect taken us back almost to the point where we have to consider reevaluating almost every text bearing on the protohistoric period and many from later times. Although this may seem a daunting proposition, it is nonetheless supremely worth attempting, for the process by which the peoples of western Southeast Asia came to think of themselves as part of Bharatavarsa (even though they had no conception of "India" as we know it) represents one of the most impressive instances of large-scale acculturation in the history of the world. Sylvain Levi was perhaps overenthusiastic when he claimed that India produced her definitive masterpieces – he was thinking of Angkor and the Borobudur – through the efforts of foreigners or on foreign soil. Those masterpieces were not strictly Indian achievements: rather were they the outcome of a Eutychian fusion of natures so melded together as to constitute a single cultural process in which Southeast Asia was the matrix and South Asia the mediatrix."
↑ Handy (1930, tr. 364)Lỗi harv: không có mục tiêu: CITEREFHandy1930 (trợ giúp) Quote: "An equally significant movement is one that brought about among the Indian intelligentsia of Calcutta a few years ago the formation of what is known as the "Greater India Society," whose membership is open "to all serious students of the Indian cultural expansion and to all sympathizers of such studies and activities." Though still in its infancy, this organisation has already a large membership, due perhaps as much as anything else to the enthusiasm of its Secretary and Convener, Dr. Kalidas Nag, whose scholarly affiliations with the Orientalists in the University of Paris and studies in Indochina, Insulindia and beyond, have equipped him in an unusual way for the work he has chosen, namely stimulating interest in and spreading knowledge of Greater Indian culture of the past, present and future. The Society's President is Professor Jadunath Sarkar, Vice-Chancellor of Calcutta University, and its Council is made up largely of professors on the faculty of the University and members of the staff of the Calcutta Museum, as well as of Indian authors and journalists. Its activities have included illustrated lecture series at the various universities throughout India by Dr. Nag, the assembling of a research library, and the publication of monographs of which four very excellent examples have already been printed: 1) Greater India, by Kalidas Nag, M.A., D.Litt. (Paris), 2) India and China, by Prabodh Chandra Bagchi, M.A., D.Litt., 3) Indian Culture in Java and Sumatra, by Bijan Raj Chatterjee, D.Litt. (Punjab), PhD (London), and 4) India and Central Asia, by Niranjan Prasad Chakravarti, M.A., PhD(Cantab.)."
↑ Abraham Valentine Williams Jackson (1911), From Constantinople to the home of Omar Khayyam: travels in Transcaucasia and northern Persia for historic and literary research, The Macmillan company, lưu trữ bản gốc ngày 26 tháng 3 năm 2023, truy cập ngày 15 tháng 12 năm 2015, ... they are now wholly substantiated by the other inscriptions.... They are all Indian, with the exception of one written in Persian... dated in the same year as the Hindu tablet over it... if actual Gabrs (i.e. Zoroastrians, or Parsis) were among the number of worshipers at the shrine, they must have kept in the background, crowded out by Hindus, because the typical features Hanway mentions are distinctly Indian, not Zoroastrian... met two Hindu Fakirs who announced themselves as 'on a pilgrimage to this Baku Jawala Ji'....
↑ Richard Delacy, Parvez Dewan (1998), Hindi & Urdu phrasebook, Lonely Planet, ISBN978-0-86442-425-9, ... The Hindu calendar (Vikramaditya) is 57 years ahead of the Christian calendar. Dates in the Hindu calendar are prefixed by the word: samvat संवत ...
↑ Arasu, S. T. (4 tháng 7 năm 2020). “Galah Panjang and its Indian roots”. On the sport. Be part of it (bằng tiếng Anh). Truy cập ngày 26 tháng 8 năm 2023.
↑ Kuizon, Jose G. (1962). The Sanskrit loan-words in Cebuano-Bisayan language and the Indian elements to Cebuano-Bisayan culture (Luận văn). University of San Carlos, Cebu. OCLC3061923.
↑ Sharma, Sudhindra. “King Bhumibol and King Janak”. nepalitimes.com. Himalmedia Private Limited. Lưu trữ bản gốc ngày 1 tháng 8 năm 2012. Truy cập ngày 13 tháng 7 năm 2011.
