Greater India (English Wikipedia)

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Coedes (1967) Coedes, George (1967), The Indianized States of Southeast Asia (PDF), Australian National University Press, archived from the original (PDF) on 6 March 2019
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Mehta, Jaswant Lal (1979). Advanced Study in the History of Medieval India. Vol. I (1st ed.). Sterling Publishers. p. 31. OCLC 557595150. 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.
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Richard Delacy, Parvez Dewan (1998), Hindi & Urdu phrasebook, Lonely Planet, ISBN 978-0-86442-425-9, ... The Hindu calendar (Vikramaditya) is 57 years ahead of the Christian calendar. Dates in the Hindu calendar are prefixed by the word: samvat संवत ...
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Kiernan, Ben (2008). Blood and Soil: Modern Genocide 1500–2000 By Ben Kiernan p. 102 The Vietnamese destruction of Champa 1390–1509. Melbourne Univ. ISBN 9780522854770. Archived from the original on 26 March 2023. Retrieved 27 June 2015.
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Coedès (1968) Coedès, George (1968), The Indianized States of South-East Asia, University of Hawaii Press, ISBN 978-0-8248-0368-1
Nile Green (2017). Afghanistan's Islam: From Conversion to the Taliban. Cambridge University Press. pp. 43, 44. ISBN 9780520294134. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
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Wink, André (1996) [first published 1990], Al-Hind: The Making of the Indo-Islamic World, Vol 1: Early Medieval India and the Expansion of Islam, 7th–11th Centuries (Third ed.), Brill, pp. 112–114, ISBN 0391041738
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Christoph Witzenrath (2016). Eurasian Slavery, Ransom and Abolition in World History, 1200–1860. Routledge. p. 45. ISBN 978-1-317-14002-3. 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.
Minorsky, V. (2015), Ḥudūd al-ʿĀlam (The Regions of the World), Great Britain: The E. J. W. Gibb Memorial Trust, ISBN 978-0-906094-03-7
Al- Hind: The slave kings and the Islamic conquest – Volume I. Brill. 1991. pp. 118, 119. ISBN 9004095098.
Hyun Jin Kim (19 November 2015). The Huns. Routledge. pp. 58–59. ISBN 9781317340911. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
André Wink (2002). Al-Hind, the Making of the Indo-Islamic World – Volume I: Early Medieval India and the Expansion of Islam 7th–11th Centuries. Brill. p. 125. ISBN 0391041738.
Gazetteer of the Attock District, 1930, Part 1. Sang-e-Meel Publications. 1932. ISBN 9789693514131. Archived from the original on 26 March 2023. Retrieved 21 September 2017. {{cite book}}: ISBN / Date incompatibility (help)
Rafi U. Samad (2011). The Grandeur of Gandhara: The Ancient Buddhist Civilization of the Swat, Peshawar, Kabul and Indus Valleys. Algora Publishing. pp. 275–. ISBN 978-0-87586-860-8. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
Islam and Tibet – Interactions along the Musk Route. Routlegde. 2011. pp. 46–48. ISBN 9780754669562.
Islam and Tibet – Interactions along the Musk Route. Routlegde. 2011. pp. 51, 53. ISBN 9780754669562. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
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Satish Chandra (2004). Medieval India: From Sultanat to the Mughals-Delhi Sultanat (1206–1526) – Part One. Har-Anand Publishers. p. 22. ISBN 9788124110645. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
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Buddhist Channel | Buddhism News, Headlines | Thailand | Phra Prom returns to Erawan Shrine Archived 4 March 2016 at the Wayback Machine

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Zabarskaitė, Jolita (7 November 2022), "'Greater India' and the Indian Expansionist Imagination, c. 1885–1965: The Rise and Decline of the Idea of a Lost Hindu Empire", ‘Greater India’ and the Indian Expansionist Imagination, c. 1885–1965, De Gruyter Oldenbourg, doi:10.1515/9783110986068, ISBN 978-3-11-098606-8, retrieved 14 May 2024{{citation}}: CS1 maint: work parameter with ISBN (link)

doi.org (Global: 2^nd place; English: 2^nd place)

Lavy, Paul (2003), "As in Heaven, So on Earth: The Politics of Visnu Siva and Harihara Images in Preangkorian Khmer Civilisation", Journal of Southeast Asian Studies, 34 (1): 21–39, doi:10.1017/S002246340300002X, S2CID 154819912, archived from the original on 12 August 2021, retrieved 23 December 2015
(Beazley 1910, p. 708) 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, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Beazley 1910, p. 708) 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." Beazley, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Wheatley 1982, p. 13) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
(Caverhill 1767) Caverhill, John (1767), "Some Attempts to Ascertain the Utmost Extent of the Knowledge of the Ancients in the East Indies", Philosophical Transactions, 57: 155–178, doi:10.1098/rstl.1767.0018, S2CID 186214598
(Ali & Aitchison 2005, p. 170) Ali, Jason R.; Aitchison, Jonathan C. (2005), "Greater India", Earth-Science Reviews, 72 (3–4): 169–188, Bibcode:2005ESRv...72..169A, doi:10.1016/j.earscirev.2005.07.005
Bayley (2004, p. 710) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Bayley (2004, p. 712) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
(Bayley 2004, p. 713) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Handy (1930, p. 364) 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.)." Handy, E. S. Craighill (1930), "The Renaissance of East Indian Culture: Its Significance for the Pacific and the World", Pacific Affairs, 3 (4), University of British Columbia: 362–369, doi:10.2307/2750560, JSTOR 2750560
Han, Wang; Beisi, Jia (2016). "Urban Morphology of Commercial Port Cities and Shophouses in Southeast Asia". Procedia Engineering. 142: 190–197. doi:10.1016/j.proeng.2016.02.031.
Keenleyside (1982, pp. 213–214) 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." Keenleyside, T. A. (Summer 1982), "Nationalist Indian Attitudes Towards Asia: A Troublesome Legacy for Post-Independence Indian Foreign Policy", Pacific Affairs, 55 (2), University of British Columbia: 210–230, doi:10.2307/2757594, JSTOR 2757594
Thapar (1968, pp. 326–330) 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." Thapar, Romila (1968), "Interpretations of Ancient Indian History", History and Theory, 7 (3), Wesleyan University: 318–335, doi:10.2307/2504471, JSTOR 2504471
Zabarskaitė, Jolita (7 November 2022), "'Greater India' and the Indian Expansionist Imagination, c. 1885–1965: The Rise and Decline of the Idea of a Lost Hindu Empire", ‘Greater India’ and the Indian Expansionist Imagination, c. 1885–1965, De Gruyter Oldenbourg, doi:10.1515/9783110986068, ISBN 978-3-11-098606-8, retrieved 14 May 2024{{citation}}: CS1 maint: work parameter with ISBN (link)
Bayley (2004, pp. 735–736) 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." Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Narasimhaiah (1986) 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." Narasimhaiah, C. D. (1986), "The cross-cultural dimensions of English in religion, politics and literature", World Englishes, 5 (2–3): 221–230, doi:10.1111/j.1467-971X.1986.tb00728.x
Wheatley (1982, pp. 27–28) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
Attanayake, Chulanee (2023), Ghosh, Lipi; Basu Ray Chaudhury, Anasua (eds.), "BIMSTEC and India's "Act East" Policy: Implications for Sri Lanka", India’s Relations with Neighboring South and South East Asian Countries: Perspectives on Look East to Act East Policy, Dynamics of Asian Development, Singapore: Springer Nature, pp. 65–73, doi:10.1007/978-981-99-4610-5_6, ISBN 978-981-99-4610-5, retrieved 14 May 2024{{citation}}: CS1 maint: work parameter with ISBN (link)
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Wolters, O. W. (1973). "Jayavarman II's Military Power: The Territorial Foundation of the Angkor Empire". The Journal of the Royal Asiatic Society of Great Britain and Ireland. 105 (1). Cambridge University Press: 21–30. doi:10.1017/S0035869X00130400. JSTOR 25203407. S2CID 161969465.

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(Beazley 1910, p. 708) 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, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Beazley 1910, p. 708) 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." Beazley, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Ali & Aitchison 2005, p. 170) Ali, Jason R.; Aitchison, Jonathan C. (2005), "Greater India", Earth-Science Reviews, 72 (3–4): 169–188, Bibcode:2005ESRv...72..169A, doi:10.1016/j.earscirev.2005.07.005

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Stark, Miriam T.; Griffin, Bion; Phoeurn, Chuch; Ledgerwood, Judy; et al. (1999). "Results of the 1995–1996 Archaeological Field Investigations at Angkor Borei, Cambodia" (PDF). Asian Perspectives. 38 (1). University of Hawai'i-Manoa. Archived from the original (PDF) on 23 September 2015. Retrieved 5 July 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...
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Khatnani, Sunita (11 October 2009). "The Indian in the Filipino". Philippine Daily Inquirer. Archived from the original on 24 April 2015.

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Patel, Sneha (2015). "India's South Asian Policy". The Indian Journal of Political Science. 76 (3): 677–680. JSTOR 26534911. 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.
(Beazley 1910, p. 708) 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, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Beazley 1910, p. 708) 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." Beazley, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Wheatley 1982, p. 13) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
Handy (1930, p. 364) 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.)." Handy, E. S. Craighill (1930), "The Renaissance of East Indian Culture: Its Significance for the Pacific and the World", Pacific Affairs, 3 (4), University of British Columbia: 362–369, doi:10.2307/2750560, JSTOR 2750560
Keenleyside (1982, pp. 213–214) 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." Keenleyside, T. A. (Summer 1982), "Nationalist Indian Attitudes Towards Asia: A Troublesome Legacy for Post-Independence Indian Foreign Policy", Pacific Affairs, 55 (2), University of British Columbia: 210–230, doi:10.2307/2757594, JSTOR 2757594
Thapar (1968, pp. 326–330) 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." Thapar, Romila (1968), "Interpretations of Ancient Indian History", History and Theory, 7 (3), Wesleyan University: 318–335, doi:10.2307/2504471, JSTOR 2504471
Wheatley (1982, pp. 27–28) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
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. JSTOR 3632296.
Wolters, O. W. (1973). "Jayavarman II's Military Power: The Territorial Foundation of the Angkor Empire". The Journal of the Royal Asiatic Society of Great Britain and Ireland. 105 (1). Cambridge University Press: 21–30. doi:10.1017/S0035869X00130400. JSTOR 25203407. S2CID 161969465.

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McGovern, Nathan (31 August 2015). "Intersections Between Buddhism and Hinduism in Thailand". Oxford Bibliographies Online. doi:10.1093/obo/9780195393521-0128. Archived from the original on 31 July 2017. Retrieved 25 July 2017.
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Bellina, Bérénice (2014). "Southeast Asia and the Early Maritime Silk Road". In Guy, John (ed.). Lost Kingdoms of Early Southeast Asia: Hindu-Buddhist Sculpture 5th to 8th century. Yale University Press. pp. 22–25. ISBN 9781588395245.

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Rooney, Dawn (1984). Khmer Ceramics (PDF). Oxford University Press. Archived (PDF) from the original on 7 November 2013. Retrieved 13 July 2015. The language of Funan was...

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Lavy, Paul (2003), "As in Heaven, So on Earth: The Politics of Visnu Siva and Harihara Images in Preangkorian Khmer Civilisation", Journal of Southeast Asian Studies, 34 (1): 21–39, doi:10.1017/S002246340300002X, S2CID 154819912, archived from the original on 12 August 2021, retrieved 23 December 2015
(Wheatley 1982, p. 13) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
(Caverhill 1767) Caverhill, John (1767), "Some Attempts to Ascertain the Utmost Extent of the Knowledge of the Ancients in the East Indies", Philosophical Transactions, 57: 155–178, doi:10.1098/rstl.1767.0018, S2CID 186214598
Bayley (2004, p. 710) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Bayley (2004, p. 712) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
(Bayley 2004, p. 713) Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Bayley (2004, pp. 735–736) 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." Bayley, Susan (2004), "Imagining 'Greater India': French and Indian Visions of Colonialism in the Indic Mode", Modern Asian Studies, 38 (3): 703–744, doi:10.1017/S0026749X04001246, S2CID 145353715
Wheatley (1982, pp. 27–28) 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." Wheatley, Paul (November 1982), "Presidential Address: India Beyond the Ganges—Desultory Reflections on the Origins of Civilisation in Southeast Asia", The Journal of Asian Studies, 42 (1), Association for Asian Studies: 13–28, doi:10.2307/2055365, JSTOR 2055365, S2CID 161697583
Wolters, O. W. (1973). "Jayavarman II's Military Power: The Territorial Foundation of the Angkor Empire". The Journal of the Royal Asiatic Society of Great Britain and Ireland. 105 (1). Cambridge University Press: 21–30. doi:10.1017/S0035869X00130400. JSTOR 25203407. S2CID 161969465.

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Mehta, Jaswant Lal (1979). Advanced Study in the History of Medieval India. Vol. I (1st ed.). Sterling Publishers. p. 31. OCLC 557595150. 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.
van Gulik, Robert (1956). Siddham: An Essay on the History of Sanskrit Studies in China and Japan. International Academy of Indian Cultur. OCLC 654509499.
Kuizon, Jose G. (1962). The Sanskrit loan-words in Cebuano-Bisayan language and the Indian elements to Cebuano-Bisayan culture (Thesis). University of San Carlos, Cebu. OCLC 3061923.

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(Beazley 1910, p. 708) 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, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846
(Beazley 1910, p. 708) 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." Beazley, Raymond (December 1910), "Prince Henry of Portugal and the Progress of Exploration", The Geographical Journal, 36 (6): 703–716, Bibcode:1910GeogJ..36..703B, doi:10.2307/1776846, JSTOR 1776846

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