Greater India

Indian Cultural Sphere
Greater India or
	Indian cultural extent; Dark orange: The Indian subcontinent; Light orange: Southeast Asia culturally linked to India (except Northern Vietnam, Philippines and Western New Guinea); Yellow: Regions with significant Indian cultural influence, notably the Philippines, Tibet, Yunnan, and historically Afghanistan and Pakistan
Southeast Asia
Indianized Kingdoms	Angkor, Borobodur, Butuan, Cebu, Champa, Chenla, Dvaravati, Funan, Gangga Negara, Kalingga, Kutai, Langkasuka, Majapahit, Pagan, Pan Pan, Singhasari, Srivijaya, Tarumanagara, Tondo, Korean Peninsula, Maldives
Theravada Buddhism	Buddhism in Southeast Asia (Theravada is popular mainly in Cambodia, Laos, Myanmar, Thailand)
Hinduism	Hinduism in Southeast Asia
South Asia
Theravada Buddhism	India, Sri Lanka
Vajrayana Buddhism	Bhutan, Nepal, Tibet
Hinduism	Bhutan, India, Nepal, Sri Lanka
Central Asia
Buddhist monasticism	Buddhism in Central Asia, Kushan Empire
	Indosphere · Hindu texts · Buddhist texts · Folklore of India · Ramayana (Versions of Ramayana)
	v; t; e;

Greater India, also known as the Indian cultural sphere, or the Indic world, is an area composed of several countries and regions in South Asia, East Asia and Southeast Asia that were historically influenced by Indian culture, which itself formed from the various distinct indigenous cultures of South Asia.^[4] It is an umbrella term encompassing the Indian subcontinent and surrounding countries, which are culturally linked through a diverse cultural cline. These countries have been transformed to varying degrees by the acceptance and introduction of cultural and institutional elements from each other. The term Greater India as a reference to the Indian cultural sphere was popularised by a network of Bengali scholars in the 1920s, but became obsolete in the 1970s.

Since around 500 BCE, Asia's expanding land and maritime trade had resulted in prolonged socio-economic and cultural stimulation and diffusion of Buddhist and Hindu beliefs into the region's cosmology, in particular in Southeast Asia and Sri Lanka.^[5] In Central Asia, the transmission of ideas was predominantly of a religious nature.

By the early centuries of the common era, most of the principalities of Southeast Asia had effectively absorbed defining aspects of Indian culture, religion, and administration. The notion of divine god-kingship was introduced by the concept of Harihara, and Sanskrit and other Indian epigraphic systems were declared official, like those of the south Indian Pallava dynasty and Chalukya dynasty.^[6]^[7] These Indianized kingdoms, a term coined by George Cœdès in his work Histoire ancienne des états hindouisés d'Extrême-Orient,^[8] were characterized by resilience, political integrity, and administrative stability.^[9]

To the north, Indian religious ideas were assimilated into the cosmology of Himalayan peoples, most profoundly in Tibet and Bhutan, and merged with indigenous traditions. Buddhist monasticism extended into Afghanistan, Uzbekistan, and other parts of Central Asia, and Buddhist texts and ideas were accepted in China and Japan in the east.^[10] To the west, Indian culture converged with Greater Persia via the Hindu Kush and the Pamir Mountains.^[11]

Evolution of the concept

Geographical designation

The concept of the Three Indias was in common circulation in pre-industrial Europe. Greater India was the southern part of South Asia, Lesser India was the northern part of South Asia, and Middle India was the region near the Middle East.^[12] The Portuguese form (Portuguese: India Maior^[12]^[13]^[14]^[15]) was used at least since the mid-15th century.^[13] The term, which seems to have been used with variable precision,^[16] sometimes meant only the Indian subcontinent;^[17] Europeans used a variety of terms related to South Asia to designate the South Asian peninsula, including High India, Greater India, Exterior India and India aquosa.^[18]

However, in some accounts of European nautical voyages, Greater India (or India Major) extended from the Malabar Coast (present-day Kerala) to India extra Gangem^[19] (lit. "India, beyond the Ganges," but usually the East Indies, i.e. present-day Malay Archipelago) and India Minor, from Malabar to Sind.^[20] Farther India was sometimes used to cover all of modern Southeast Asia.^[18] Until the fourteenth century, India could also mean areas along the Red Sea, including Somalia, South Arabia, and Ethiopia (e.g., Diodorus of Sicily of the first century BC says that "the Nile rises in India" and Marco Polo of the fourteenth century says that "Lesser India ... contains ... Abash [Abyssinia]").^[21]

In late 19th-century geography, Greater India referred to a region that included: "(a) Himalaya, (b) Punjab, (c) Hindustan, (d) Burma, (e) Indo-China, (f) Sunda Islands, (g) Borneo, (h) Celebes, and (i) Philippines."^[22] German atlases distinguished Vorder-Indien (Anterior India) as the South Asian peninsula and Hinter-Indien as Southeast Asia.^[18]

Geological connotation

Greater India, or Greater India Basin also signifies "the Indian Plate plus a postulated northern extension", the product of the Indian–Asia collision.^[23] Although its usage in geology pre-dates Plate tectonic theory,^[24] the term has seen increased usage since the 1970s. It is unknown when and where the India–Asia (Indian and Eurasian Plate) convergence occurred, at or before 52 million years ago. The plates have converged up to 3,600 km (2,200 mi) ± 35 km (22 mi). The upper crustal shortening is documented from geological record of Asia and the Himalaya as up to approximately 2,350 km (1,460 mi) less.^[25]

Cultural sphere

The use of Greater India to refer to an Indian cultural sphere was popularised by a network of Bengali scholars in the 1920s who were all members of the Calcutta-based Greater India Society. The movement's early leaders included the historian R. C. Majumdar (1888–1980); the philologists Suniti Kumar Chatterji (1890–1977) and P. C. Bagchi (1898–1956), and the historians Phanindranath Bose and Kalidas Nag (1891–1966).^[26]^[27] Some of their formulations were inspired by concurrent excavations in Angkor by French archaeologists and by the writings of French Indologist Sylvain Lévi. The scholars of the society postulated a benevolent ancient Indian cultural colonisation of Southeast Asia, in stark contrast – in their view – to the Western colonialism of the early 20th century.^[28]^[29]^[30]

By some accounts Greater India consists of "lands including Burma, Java, Cambodia, Bali, and the former Champa and Funan polities of present-day Vietnam,"^[31] in which Indian and Hindu culture left an "imprint in the form of monuments, inscriptions and other traces of the historic "Indianizing" process."^[31] By some other accounts, many Pacific societies and "most of the Buddhist world including Ceylon, Tibet, Central Asia, and even Japan were held to fall within this web of Indianizing culture colonies"^[31] This particular usage – implying cultural "sphere of influence" of India – was promoted by the Greater India Society, formed by a group of Bengali men of letters,^[32] and is not found before the 1920s. The term Greater India was used in historical writing in India into the 1970s.^[33]

Indianization

The concept of "Indianized kingdoms" and "Indianization", coined by George Coedès, originally describes Southeast Asian principalities that flourished from the early common era as a result of centuries of socio-economic interaction having incorporated central aspects of Indian institutions, religion, statecraft, administration, culture, epigraphy, literature and architecture.^[34]^[35]

Expansionist and political concept

The term Greater India and the notion of an explicit Hindu expansion of ancient Southeast Asia have been linked to both Indian nationalism^[36] and Hindu nationalism.^[37] The English term was popularised in the late 19th and the 20th century as a view of an expansionist India within the context of East Asia.^[38] However, many Indian nationalists, like Jawaharlal Nehru and Rabindranath Tagore, although receptive to "an idealisation of India as a benign and uncoercive world civiliser and font of global enlightenment,"^[39] stayed away from explicit "Greater India" formulations.^[40] In addition, some scholars have seen the Hindu/Buddhist acculturation in ancient Southeast Asia as "a single cultural process in which Southeast Asia was the matrix and South Asia the mediatrix."^[41] In the field of art history, especially in American writings, the term survived due to the influence of art theorist Ananda Coomaraswamy. Coomaraswamy's view of pan-Indian art history was influenced by the "Calcutta cultural nationalists."^[42]

Its modern meanings often invoke images of soft power.^[38] The region is considered in Indian political circles as part of India's extended neighbourhood, and modern integration was propelled through a multifaceted acceleration of economic and strategic interaction under the "Look East" policy, and more recently has involved deepening military ties as well.^[43]

Sri Lanka also continues to have strong political links with South East Asia, asked by ASEAN to be a founding member, and has recently been increasing integration with South East Asia through its own "Look East" policy; politicians view the relationship between Sri Lanka and South East Asia as second only to South Asia.^[44]^[45]^[46]

Indian cultural influence

Cultural expansion

Culture spread via the trade routes that linked India with southern Burma, central and southern Siam, the Malay Peninsula and Sumatra to Java, lower Cambodia and Champa. The Pali and Sanskrit languages and the Indian script, together with Theravada and Mahayana Buddhism, Brahmanism and Hinduism, were transmitted from direct contact as well as through sacred texts and Indian literature. Southeast Asia had developed some prosperous and very powerful colonial empires that contributed to Hindu-Buddhist artistic creations and architectural developments. Art and architectural creations that rivaled those built in India, especially in its sheer size, design and aesthetic achievements. The notable examples are Borobudur in Java and Angkor monuments in Cambodia. The Srivijaya Empire to the south and the Khmer Empire to the north competed for influence in the region.

A defining characteristic of the cultural link between Southeast Asia and the Indian subcontinent was the adoption of ancient Indian Vedic/Hindu and Buddhist culture and philosophy into Myanmar, Tibet, Thailand, Indonesia, Malaya, Laos and Cambodia. Indian scripts are found in Southeast Asian islands ranging from Sumatra, Java, Bali, South Sulawesi and the Philippines.^[49] The Ramayana and the Mahabharata have had a large impact on South Asia and Southeast Asia. One of the most tangible evidence of dharmic Hindu traditions is the widespread use of the Añjali Mudrā gesture of greeting and respect. It is seen in the Indian namasté and similar gestures known throughout Southeast Asia; its cognates include the Cambodian sampeah, the Indonesian sembah, the Japanese gassho and Thai wai.

Beyond the Himalaya and Hindukush mountains in the north, along the Silk Route, Indian influence was linked with Buddhism. Tibet and Khotan were direct heirs of Gangetic Buddhism, despite the difference in languages. Many Tibetan monks even used to know Sanskrit very well.^[50] In Khotan the Ramayana was well cicrulated in Khotanese language, though the narrative is slightly different from the Gangetic version.^[51] In Afghanistan, Uzbekistan and Tajikistan many Buddhist monasteries were established. These countries were used as a kind of springboard for the monks who brought Indian Buddhist texts and images to China.^[50] Further north, in the Gobi Desert, statues of Ganesha and Kartikeya were found alongside Buddhist imagery in the Mogao Caves.^[51]

Cultural commonalities

Religion, mythology and folklore

Hinduism is practised by the majority of Bali's population.^[52] The Cham people of Vietnam still practice Hinduism as well. Though officially Buddhist, many Thai, Khmer, and Burmese people also worship Hindu gods in a form of syncretism.
Brahmins have had a large role in spreading Hinduism in Southeast Asia. Even today many monarchies such as the royal court of Thailand still have Hindu rituals performed for the King by Hindu Brahmins.^[53]^[54]
Garuda, a Hindu mythological figure, is present in the coats of arms of Indonesia, Thailand and Ulaanbaatar.
Muay Thai, a fighting art that is the Thai version of the Hindu Musti-yuddha style of martial art.
Kaharingan, an indigenous religion followed by the Dayak people of Borneo, is categorised as a form of Hinduism in Indonesia.
Philippine mythology includes the supreme god Bathala and the concept of Diwata and the still-current belief in Karma—all derived from Hindu-Buddhist concepts.
Malay folklore contains a rich number of Indian-influenced mythological characters, such as Bidadari, Jentayu, Garuda and Naga.
Wayang shadow puppets and classical dance-dramas of Indonesia, Cambodia, Malaysia and Thailand took stories from episodes of Ramayana and Mahabharata.

Caste system

Indians spread their religion to Southeast Asia, beginning the Hindu and Buddhist cultures there. They introduced the caste system to the region, especially to Java, Bali, Madura, and Sumatra. The adopted caste system was not as strict as in India, tempered to the local context.^[55] There are multiple similarities between the two caste systems such that both state that no one is equal within society and that everyone has his own place. It also promoted the upbringing of highly organized central states. Indians were still able to implement their religion, political ideas, literature, mythology, and art.^[55]

Architecture and monuments

The same style of Hindu temple architecture was used in several ancient temples in South East Asia including Angkor Wat, which was dedicated to Hindu god Vishnu and is shown on the flag of Cambodia, also Prambanan in Central Java, the largest Hindu temple in Indonesia, is dedicated to Trimurti — Shiva, Vishnu and Brahma.
Borobudur in Central Java, Indonesia, is the world's largest Buddhist monument. It took shape of a giant stone mandala crowned with stupas and believed to be the combination of Indian-origin Buddhist ideas with the previous megalithic tradition of native Austronesian step pyramid.
The minarets of 15th- to 16th-century mosques in Indonesia, such as the Great Mosque of Demak and Kudus mosque resemble those of Majapahit Hindu temples.
The Batu Caves in Malaysia are one of the most popular Hindu shrines outside India. It is the focal point of the annual Thaipusam festival in Malaysia and attracts over 1.5 million pilgrims, making it one of the largest religious gatherings in history.^[56]
Erawan Shrine, dedicated to Brahma, is one of the most popular religious shrines in Thailand.^[57]

Sport

Atya patya, a game of crossing a narrow field without being tagged.

Malaysian variant galah panjang.

It is conjectured that certain traditional Indian games spread throughout Southeast Asia, as variations of Indian games such as atya-patya and gilli danda can be found throughout the region.^[58] Also, the Indonesian hom pim pa (a method of selecting players before a game) may involve the use of a Sanskrit phrase.^[59]

Linguistic influence

A map of East, South and Southeast Asia. **Red** signifies current and historical (northern Vietnam) distribution of Chinese characters. **Green** signifies current and historical (Malaysia, Pakistan, the Maldives, Indonesia, the Philippines, and southern Vietnam) distribution of Indic scripts. **Blue** signifies current and historical (northeastern China) use of non-Sinitic and non-Indic scripts.

Scholars like Sheldon Pollock have used the term Sanskrit Cosmopolis to describe the region and argued for millennium-long cultural exchanges without necessarily involving migration of peoples or colonisation. Pollock's 2006 book The Language of the Gods in the World of Men makes a case for studying the region as comparable with Latin Europe and argues that the Sanskrit language was its unifying element.

Scripts in Sanskrit discovered during the early centuries of the Common Era are the earliest known forms of writing to have extended all the way to Southeast Asia. Its gradual impact ultimately resulted in its widespread domain as a means of dialect which evident in regions, from Bangladesh to Cambodia, Malaysia and Thailand and additionally a few of the larger Indonesian islands. In addition, alphabets from languages spoken in Burmese, Thai, Laos, and Cambodia are variations formed off of Indian ideals that have localized the language.

Sanskrit and related languages have also influenced their Tibeto-Burman-speaking neighbors to the north through the spread of Buddhist texts in translation.^[60] The spread of Buddhism to Tibet allowed many Sanskrit texts to survive only in Tibetan translation (in the Tanjur). Buddhism was similarly introduced to China by Mahayanist missionaries mostly through translations of Buddhist Hybrid Sanskrit and Classical Sanskrit texts, and many terms were transliterated^[61] directly and added to the Chinese vocabulary.

In Southeast Asia, languages such as Thai and Lao contain many loan words from Sanskrit, as does Khmer to a lesser extent. For example, in Thai, Rāvaṇa, the legendary emperor of Sri Lanka, is called 'Thosakanth' which is derived from his Sanskrit name 'Daśakaṇṭha' ("having ten necks").

Many Sanskrit loanwords are also found in Austronesian languages, such as Javanese particularly the old form from which nearly half the vocabulary is derived from the language.^[62]^[63] Other Austronesian languages, such as traditional Malay, modern Indonesian, also derive much of their vocabulary from Sanskrit, albeit to a lesser extent, with a large proportion of words being derived from Arabic. Similarly, Philippine languages such as Tagalog have many Sanskrit loanwords.

A Sanskrit loanword encountered in many Southeast Asian languages is the word bhāṣā, or spoken language, which is used to mean language in general, for example bahasa in Malay, Indonesian and Tausug, basa in Javanese, Sundanese, and Balinese, phasa in Thai and Lao, bhasa in Burmese, and phiesa in Khmer.

Literature

Scripts in Sanskrit discovered during the early centuries of the Common Era are the earliest known forms of writing to have extended all the way to Southeast Asia. Its gradual impact ultimately resulted in its widespread domain as a means of dialect which evident in regions, from Bangladesh to Cambodia, Malaysia and Thailand and additionally a few of the larger Indonesian islands. In addition, alphabets from languages spoken in Burmese, Thai, Laos, and Cambodia are variations formed off of Indian ideals that have localized the language.^[64]

The utilization of Sanskrit has been prevalent in all aspects of life including legal purposes. Sanskrit terminology and vernacular appears in ancient courts to establish procedures that have been structured by Indian models such as a system composed of a code of laws. The concept of legislation demonstrated through codes of law and organizations particularly the idea of "God King" was embraced by numerous rulers of Southeast Asia.^[65] The rulers amid this time, for example, the Lin-I Dynasty of Vietnam once embraced the Sanskrit dialect and devoted sanctuaries to the Indian divinity Shiva. Many rulers following even viewed themselves as "reincarnations or descendants" of the Hindu gods. However once Buddhism began entering the nations, this practiced view was eventually altered.

Linguistic commonalities

In the Malay Archipelago: Indonesian, Javanese and Malay have absorbed a large number of Sanskrit loanwords into their respective lexicons (see: Sanskrit loan words in Indonesian). Many languages of native lowland Filipinos such as Tagalog, Ilocano^[66] and Visayan^[67] contain numerous Sanskrit loanwords.
In Mainland Southeast Asia: Thai, Lao, Burmese, and Khmer language have absorbed a significant amount of Sanskrit as well as Pali words.
Many Indonesian names have Sanskrit origin (e.g. Dewi Sartika, Megawati Sukarnoputri, Susilo Bambang Yudhoyono, Teuku Wisnu).
Southeast Asian languages are traditionally written with Indic alphabets and therefore have extra letters not pronounced in the local language, so that original Sanskrit spelling can be preserved. An example is how the name of the late King of Thailand, Bhumibol Adulyadej, is spelled in Sanskrit as "Bhumibol"ภูมิพล, yet is pronounced in Thai as "Phumipon" พูมิพน using Thai-Sanskrit pronunciation rules since the original Sanskrit sounds do not exist in Thai. ^[68]

Toponyms

Suvarnabhumi is a toponym that has been historically associated with Southeast Asia. In Sanskrit, it means "The Land of Gold". Thailand's Suvarnabhumi Airport is named after this toponym.
Several of Indonesian toponyms have Indian parallel or origin, such as Madura with Mathura, Serayu and Sarayu river, Semeru with Sumeru mountain, Kalingga from Kalinga Kingdom, and Ngayogyakarta from Ayodhya.
Siamese ancient city of Ayutthaya also derived from Ramayana's Ayodhya.
Names of places could simply render their Sanskrit origin, such as Singapore, from Singapura (Singha-pura the "lion city"), Jakarta from Jaya and kreta ("complete victory").
Some of the Indonesian regencies such as Indragiri Hulu and Indragiri Hilir derived from Indragiri River, Indragiri itself means "mountain of Indra".
Some Thai toponyms also often have Indian parallels or Sanskrit origin, although the spellings are adapted to the Siamese tongue, such as Ratchaburi from Raja-puri ("king's city"), and Nakhon Si Thammarat from Nagara Sri Dharmaraja.
The tendency to use Sanskrit for modern neologism also continued to modern day. In 1962 Indonesia changed the colonial name of New Guinean city of Hollandia to Jayapura ("glorious city"), Orange mountain range to Jayawijaya Mountains.
Malaysia named their new government seat as Putrajaya ("prince of glory") in 1999.

Indianization of South East Asia

Indianization is different from direct colonialism in that these Indianized lands were not inhabited by organizations or state elements from the Indian subcontinent, with exceptions such as the Chola invasions of medieval times. Instead, Indian cultural influence from trade routes and language use slowly permeated through Southeast Asia, making the traditions a part of the region. The interactions between India and Southeast Asia were marked by waves of influence and dominance. At some points, the Indian culture solely found its way into the region, and at other points, the influence was used to take over.

Southeast Asia was now situated in the central area of convergence of the Indian and the East Asian maritime trade routes, the basis for economic and cultural growth. The earliest Hindu kingdoms emerged in Sumatra and Java, followed by mainland polities such as Funan and Champa. Adoption of Indian civilization elements and individual adaptation stimulated the emergence of centralized states and the development of highly organized societies. Ambitious local leaders realized the benefits of Hinduism and Indian methods of administration, culture, literature, etc. Rule in accord with universal moral principles, represented in the concept of the devaraja, was more appealing than the Chinese concept of intermediaries.^[70]^[71]^[72]

The earliest Hindu kingdoms emerged in Sumatra and Java, followed by mainland polities such as Funan and Champa. Adoption of Indian civilization elements and individual adaptation stimulated the emergence of centralized states and localized caste systems in Southeast Asia.^[73]^[74]^[75]

Theories of Indianization of Southeast Asia

As conclusive evidence is missing, numerous Indianization theories of Southeast Asia have emerged since the early 20th century. The central question usually revolves around the main propagator of Indian institutional and cultural ideas in Southeast Asia.

Iron Age trade expansion caused regional geostrategic remodeling. Austronesian sailors from Island Southeast Asia first established contact and trade with Southern India and Sri Lanka as early as 500 BCE. This resulted in the introduction of Southeast Asian material culture (including catamarans, outrigger boats, sewn-plank boats, and paan) and cultigens (like coconuts, sandalwood, bananas, and sugarcane) to South Asia; as well as connecting the material cultures of India and China. These early Austronesian trade routes linking Island Southeast Asia with India also became the maritime aspect of the wider spice trade network, which were later also used by Tamil and Arab maritime trade. The sustained contact between Southeast Asia and South Asia resulted in cultural exchange, in addition to the exchange of commodities.^[76]^[77]^[69]^[78]

Another theory of the spread of Indianization that focuses on the caste of Vaishya traders and their role for spreading Indian culture and language into Southeast Asia through trade. There were many trade incentives that brought Vaishya traders to Southeast Asia, the most important of which was gold. During the 4th century C.E., when the first evidence of Indian trader in Southeast Asia, the Indian sub-continent was at a deficiency for gold due to extensive control of overland trade routes by the Roman Empire. This made many Vaishya traders look to the seas to acquire new gold, of which Southeast Asia was abundant. However, the conclusion that Indianization was just spread through trade is insufficient, as Indianization permeated through all classes of Southeast Asian society, not just the merchant classes.^[79]

Another theory states that Indianization spread through the warrior class of Kshatriya. This hypothesis effectively explains state formation in Southeast Asia, as these warriors came with the intention of conquering the local peoples and establishing their own political power in the region. However, this theory hasn't attracted much interest from historians as there is very little literary evidence to support it.^[79]

The most widely accepted theory for the spread of Indianization into Southeast Asia is through the class of Brahman scholars. These Brahmans brought with them many of the Hindu religious and philosophical traditions and spread them to the elite classes of Southeast Asian polities. Once these traditions were adopted into the elite classes, it disseminated throughout all the lower classes, thus explaining the Indianization present in all classes of Southeast Asian society. Brahmans were also experts in art and architecture, and political affairs, thus explaining the adoption of many Indian style law codes and architecture into Southeast Asian society^[79]

Adaption and adoption

It is unknown how immigration, interaction, and settlement took place, whether by key figures from India or through Southeast Asians visiting India who took elements of Indian culture back home. It is likely that Hindu and Buddhist traders, priests, and princes traveled to Southeast Asia from India in the first few centuries of the Common Era and eventually settled there. Strong impulse most certainly came from the region's ruling classes who invited Brahmans to serve at their courts as priests, astrologers and advisers.^[80] Divinity and royalty were closely connected in these polities as Hindu rituals validated the powers of the monarch. Brahmans and priests from India proper played a key role in supporting ruling dynasties through exact rituals. Dynastic consolidation was the basis for more centralized kingdoms that emerged in Java, Sumatra, Cambodia, Burma, and along the central and south coasts of Vietnam from the 4th to 8th centuries.^[81]

Art, architecture, rituals, and cultural elements such as the Rāmāyaṇa and the Mahābhārata had been adopted and customized increasingly with a regional character. The caste system, although adopted, was never applied universally and reduced to serve for a selected group of nobles only.^[82] Many struggle to date and determine when Indianizaton in Southeast Asia occurred because of the structures and ruins found that were similar to those in India.^[83]

States such as Srivijaya, Mataram, Majapahit and the Khmer empire had territorial continuity, resilient population and surplus economies that rivaled those in India itself. Borobudur and Prambanan in Java and Angkor in Cambodia are, apart from their grandeur, examples of a distinctly developed regional culture, style, and expression.^[84]^[85]

Southeast Asia is called Suvarnabhumi or Sovannah Phoum – the golden land and Suvarnadvipa – the golden Islands in Sanskrit.^[86] It was frequented by traders from eastern India, particularly Kalinga. Cultural and trading relations between the powerful Chola dynasty of South India and the Southeast Asian Hindu kingdoms led the Bay of Bengal to be called "The Chola Lake", and the Chola attacks on Srivijaya in the 10th century CE are the sole example of military attacks by Indian rulers against Southeast Asia. The Pala dynasty of Bengal, which controlled the heartland of Buddhist India, maintained close economic, cultural and religious ties, particularly with Srivijaya.^[87]

Religion, authority and legitimacy

The pre-Indic political and social systems in Southeast Asia were marked by a relative indifference towards lineage descent. Hindu God kingship enabled rulers to supersede loyalties, forge cosmopolitan polities and the worship of Shiva and Vishnu was combined with ancestor worship, so that Khmer, Javanese, and Cham rulers claimed semi-divine status as descendants of a God. Hindu traditions, especially the relationship to the sacrality of the land and social structures, are inherent in Hinduism's transnational features. The epic traditions of the Mahābhārata and the Rāmāyaṇa further legitimized a ruler identified with a God who battled and defeated the wrong doers that threaten the ethical order of the world.^[88]

Hinduism does not have a single historical founder, a centralized imperial authority in India proper nor a bureaucratic structure, thus ensuring relative religious independence for the individual ruler. It also allows for multiple forms of divinity, centered upon the Trimurti the triad of Brahma, Vishnu, and Shiva, the deities responsible for the creation, preservation, and destruction of the universe.^[89]

The effects of Hinduism and Buddhism applied a tremendous impact on the many civilizations inhabiting Southeast Asia which significantly provided some structure to the composition of written traditions. An essential factor for the spread and adaptation of these religions originated from trading systems of the third and fourth century.^[64] In order to spread the message of these religions Buddhist monks and Hindu priests joined mercantile classes in the quest to share their religious and cultural values and beliefs. Along the Mekong delta, evidence of Indianized religious models can be observed in communities labeled Funan. There can be found the earliest records engraved on a rock in Vocanh.^[90] The engravings consist of Buddhist archives and a south Indian scripts are written in Sanskrit that have been dated to belong to the early half of the third century. Indian religion was profoundly absorbed by local cultures that formed their own distinctive variations of these structures in order to reflect their own ideals.

Champa, Dvaravati, Funan, Gangga Negara, Kadaram, Kalingga, Kutai, Langkasuka, Pagan, Pan Pan, Po-ni, and Tarumanagara had by the 1st to 4th centuries CE adopted Hinduism's cosmology and rituals, the devaraja concept of kingship, and Sanskrit as official writing. Despite the fundamental cultural integration, these kingdoms were autonomous in their own right and functioned independently.^[91]

Waning of Indianization

Khmer Kingdom

Not only did Indianization change many cultural and political aspects, but it also changed the spiritual realm as well, creating a type of Northern Culture which began in the early 14th century, prevalent for its rapid decline in the Indian kingdoms. The decline of Hindu kingdoms and spark of Buddhist kingdoms led to the formation of orthodox Sinhalese Buddhism and is a key factor leading to the decline of Indianization. Sukhothai and Ceylon are the prominent characters who formulated the center of Buddhism and thus became more popularized over Hinduism.^[55]

Rise of Islam

Not only was the spark of Buddhism the driving force for Indianization coming to an end, but Islamic influence took over as well in the midst of the thirteenth century to trump the Hindu kingdoms. In the process of Islam coming to the traditional Hindu kingdoms, trade was heavily practiced and the now Islamized Indians started becoming merchants all over Southeast Asia.^[55] Moreover, as trade became more saturated in the Southeast Asian regions wherein Indianization once persisted, the regions had become more Muslim populated. This so-called Islamic control has spanned to many of the trading centers across the regions of Southeast Asia, including one of the most dominant centers, Malacca, and has therefore stressed a widespread rise of Islamization.^[55]

Indianized kingdoms of South East Asia

Mainland kingdoms

Funan: Funan was a polity that encompassed the southernmost part of the Indochinese peninsula during the 1st to 6th centuries. The name Funan is not found in any texts of local origin from the period, and so is considered an exonym based on the accounts of two Chinese diplomats, Kang Tai and Zhu Ying who sojourned there in the mid-3rd century CE.^[92]^: 24 It is not known what name the people of Funan gave to their polity. Some scholars believe ancient Chinese scholars transcribed the word Funan from a word related to the Khmer word bnaṃ or vnaṃ (modern: phnoṃ, meaning "mountain"); while others thought that Funan may not be a transcription at all, rather it meant what it says in Chinese, meaning something like "Pacified South". Centered at the lower Mekong,^[93] Funan is noted as the oldest Hindu culture in this region, which suggests prolonged socio-economic interaction with India and maritime trading partners of the Indosphere.^[7] Cultural and religious ideas had reached Funan via the Indian Ocean trade route. Trade with India had commenced well before 500 BC as Sanskrit had not yet replaced Pali.^[7] Funan's language has been determined as to have been an early form of Khmer and its written form was Sanskrit.^[94]

Chenla was the successor polity of Funan that existed from around the late 6th century until the early 9th century in Indochina, preceding the Khmer Empire. Like its predecessor, Chenla occupied a strategic position where the maritime trade routes of the Indosphere and the East Asian cultural sphere converged, resulting in prolonged socio-economic and cultural influence, along with the adoption of the Sanskrit epigraphic system of the south Indian Pallava dynasty and Chalukya dynasty.^[95]^[96] Chenla's first ruler Vīravarman adopted the idea of divine kingship and deployed the concept of Harihara, the syncretistic Hindu "god that embodied multiple conceptions of power". His successors continued this tradition, thus obeying the code of conduct Manusmṛti, the Laws of Manu for the Kshatriya warrior caste and conveying the idea of political and religious authority.^[6]
Langkasuka: Langkasuka (-langkha Sanskrit for "resplendent land" -sukkha of "bliss") was an ancient Hindu kingdom located in the Malay Peninsula. The kingdom, along with the Old Kedah settlement, are probably the earliest territorial footholds founded on the Malay Peninsula. According to tradition, the founding of the kingdom happened in the 2nd century; Malay legends claim that Langkasuka was founded at Kedah, and later moved to Pattani.^[97]
Champa: The kingdoms of Champa controlled what is now south and central Vietnam. The earliest kingdom, Lâm Ấp was described by Chinese sources around 192. CE The dominant religion was Hinduism and the culture was heavily influenced by India. By the late fifteenth century, the Vietnamese – proponents of the Sinosphere – had eradicated the last remaining traces of the once powerful maritime kingdom of Champa.^[98] The last surviving Chams began their diaspora in 1471, many re-settling in Khmer territory.^[99]^[100]
Kambuja: The Khmer Empire was established by the early 9th century in a mythical initiation and consecration ceremony by founder Jayavarman II at Mount Kulen (Mount Mahendra) in 802 CE^[101] A succession of powerful sovereigns, continuing the Hindu devaraja tradition, reigned over the classical era of Khmer civilization until the 11th century. Buddhism was then introduced temporarily into royal religious practice, with discontinuities and decentralisation resulting in subsequent removal.^[102] The royal chronology ended in the 14th century. During this period of the Khmer empire, societal functions of administration, agriculture, architecture, hydrology, logistics, urban planning, literature and the arts saw an unprecedented degree of development, refinement and accomplishment from the distinct expression of Hindu cosmology.^[103]
Mon kingdoms: From the 9th century until the abrupt end of the Hanthawaddy Kingdom in 1539, the Mon kingdoms (Dvaravati, Hariphunchai, Pegu) were notable for facilitating Indianized cultural exchange in lower Burma, in particular by having strong ties with Sri Lanka.^[104]
Sukhothai: The first Tai peoples to gain independence from the Khmer Empire and start their own kingdom in the 13th century. Sukhothai was a precursor for the Ayutthaya Kingdom and the Kingdom of Siam. Though ethnically Thai, the Sukhothai kingdom in many ways was a continuation of the Buddhist Mon-Dvaravati civilizations, as well as the neighboring Khmer Empire.^[61]^[105]

Island kingdoms

Salakanagara: Salakanagara kingdom is the first historically recorded Indianized kingdom in Western Java, established by an Indian trader after marrying a local Sundanese princess. This Kingdom existed between 130 and 362 CE.^[106]
Tarumanagara was an early Sundanese Indianized kingdom, located not far from modern Jakarta, and according to Tugu inscription ruler Purnavarman apparently built a canal that changed the course of the Cakung River, and drained a coastal area for agriculture and settlement. In his inscriptions, Purnavarman associated himself with Vishnu, and Brahmins ritually secured the hydraulic project.
Kalingga: Kalingga (Javanese: Karajan Kalingga) was the 6th century Indianized kingdom on the north coast of Central Java, Indonesia. It was the earliest Hindu-Buddhist kingdom in Central Java, and together with Kutai and Tarumanagara are the oldest kingdoms in Indonesian history.
Malayu was a classical Southeast Asian kingdom. The primary sources for much of the information on the kingdom are the New History of the Tang, and the memoirs of the Chinese Buddhist monk Yijing who visited in 671 CE, and states that it was "absorbed" by Srivijaya by 692 CE, but had "broken away" by the end of the eleventh century according to Chao Jukua. The exact location of the kingdom is the subject of studies among historians.
Srivijaya: From the 7th to 13th centuries Srivijaya, a maritime empire centered on the island of Sumatra in Indonesia, had adopted Mahayana and Vajrayana Buddhism under a line of rulers from Dapunta Hyang Sri Jayanasa to the Sailendras. A stronghold of Vajrayana Buddhism, Srivijaya attracted pilgrims and scholars from other parts of Asia. I Ching reports that the kingdom was home to more than a thousand Buddhist scholars. A notable Buddhist scholar of local origin, Dharmakirti, taught Buddhist philosophy in Srivijaya and Nalanda (in India), and was the teacher of Atisha. Most of the time, this Buddhist Malay empire enjoyed cordial relationship with China and the Pala Empire in Bengal, and the 860 CE Nalanda inscription records that Maharaja Balaputra dedicated a monastery at Nalanda university near Pala territory. The Srivijaya kingdom ceased to exist in the 13th century due to various factors, including the expansion of the Javanese, Singhasari, and Majapahit empires.^[107]
Tambralinga was an ancient kingdom located on the Malay Peninsula that at one time came under the influence of Srivijaya. The name had been forgotten until scholars recognized Tambralinga as Nagara Sri Dharmaraja (Nakhon Si Thammarat). Early records are scarce but its duration is estimated to range from the seventh to the fourteenth century. Tambralinga first sent tribute to the emperor of the Tang dynasty in 616 CE. In Sanskrit, Tambra means "red" and linga means "symbol", typically representing the divine energy of Shiva.
Mataram: The Mataram Kingdom flourished between the 8th and 11th centuries. It was first centered in central Java before moving later to east Java. This kingdom produced numbers of Hindu-Buddhist temples in Java, including Borobudur Buddhist mandala and the Prambanan Trimurti Hindu temple dedicated mainly to Shiva. The Sailendras were the ruling family of this kingdom at an earlier stage in central Java, before being replaced by the Isyana Dynasty.
Kadiri: In the 10th century, Mataram challenged the supremacy of Srivijaya, resulting in the destruction of the Mataram capital by Srivijaya early in the 11th century. Restored by King Airlangga (c. 1020–1050), the kingdom split on his death; the new state of Kediri, in eastern Java, became the centre of Javanese culture for the next two centuries, spreading its influence to the eastern parts of Southeast Asia. The spice trade was now becoming increasingly important, as demand from European countries grew. Before they learned to keep sheep and cattle alive in the winter, they had to eat salted meat, made palatable by the addition of spices. One of the main sources was the Maluku Islands (or "Spice Islands") in Indonesia, and so Kediri became a strong trading nation.
Singhasari: In the 13th century, however, the Kediri dynasty was overthrown by a revolution, and Singhasari arose in east Java. The domains of this new state expanded under the rule of its warrior-king Kertanegara. He was killed by a prince of the previous Kediri dynasty, who then established the last great Hindu-Javanese kingdom, Majapahit. By the middle of the 14th century Majapahit controlled most of Java, Sumatra and the Malay Peninsula, part of Borneo, the southern Celebes and the Moluccas. It also exerted considerable influence on the mainland.
Majapahit: The Majapahit empire, centered in East Java, succeeded the Singhasari empire and flourished in the Indonesian archipelago between the 13th and 15th centuries. Noted for their naval expansion, the Javanese spanned west–east from Lamuri in Aceh to Wanin in Papua. Majapahit was one of the last and greatest Hindu empires in Maritime Southeast Asia. Most of Balinese Hindu culture, traditions and civilisations were derived from Majapahit legacy. A large number of Majapahit nobles, priests, and artisans found their home in Bali after the decline of Majapahit to Demak Sultanate.
Galuh was an ancient Hindu kingdom in the eastern Tatar Pasundan (now west Java province and Banyumasan region of central Java province), Indonesia. It was established following the collapse of the Tarumanagara kingdom around the 7th century. Traditionally the kingdom of Galuh was associated with the eastern Priangan cultural region, around the Citanduy and Cimanuk rivers, with its territory spanning from Citarum river on the west, to the Pamali (present-day Brebes river) and Serayu rivers on the east. Its capital was located in Kawali, near present-day Ciamis city.
Sunda: The Kingdom of Sunda was a Hindu kingdom located in western Java from 669 CE to around 1579 CE, covering the area of present-day Banten, Jakarta, West Java, and the western part of Central Java. According to primary historical records, the Bujangga Manik manuscript, the eastern border of the Sunda Kingdom was the Pamali River (Ci Pamali, the present day Brebes River) and the Serayu River (Ci Sarayu) in Central Java.

Indianized kingdoms of South West Asia

The eastern regions of Afghanistan were considered politically as parts of India. Buddhism and Hinduism held sway over the region until the Muslim conquest.^[108] Kabul and Zabulistan which housed Buddhism and other Indian religions, offered stiff resistance to the Muslim advance for two centuries, with the Kabul Shahi and Zunbils remaining unconquered until the Saffarid and Ghaznavid conquests.^[109] The significance of the realm of Zun and its rulers Zunbils had laid in them blocking the path of Arabs in invading the Indus Valley.^[110]

According to historian André Wink, "In southern and eastern Afghanistan, the regions of Zamindawar (Zamin I Datbar or land of the justice giver, the classical Arachosia) and Zabulistan or Zabul (Jabala, Kapisha, Kia pi shi) and Kabul, the Arabs were effectively opposed for more than two centuries, from 643 to 870 AD, by the indigenous rulers the Zunbils and the related Kabul-Shahs of the dynasty which became known as the Buddhist-Shahi. With Makran and Baluchistan and much of Sindh this area can be reckoned to belong to the cultural and political frontier zone between India and Persia."^[111] He also wrote, "It is clear however that in the seventh to ninth centuries the Zunbils and their kinsmen the Kabulshahs ruled over a predominantly Indian rather than a Persianate realm. The Arab geographers, in effect, commonly speak of 'that king of al-Hind ... (who) bore the title of Zunbil."^[111]

Archaeological sites such as the 8th-century Tapa Sardar and Gardez show a blend of Buddhism with strong Shaivst iconography.^[112] Around 644 CE, the Chinese travelling monk Xuanzang made an account of Zabul (which he called by its Sanskrit name Jaguda), which he describes as mainly pagan, though also respecting Mahayana Buddhism, which although in the minority had the support of its royals. In terms of other cults, the god Śuna,^[113] is described to be the prime deity of the country.^[114]

The Caliph Al-Ma'mun (r. 813–833 A.D.) led the last Arab expeditions on Kabul and Zabul, after which the long-drawn conflict ended with the dissolution of the empire. Rutbil were made to pay double the tribute to the Caliph.^[115] The king of Kabul was captured by him and converted to Islam.^[116] The last Zunbil was killed by Ya'qub bin al-Layth along with his former overlord Salih b. al-Nadr in 865.^[117] Meanwhile, the Hindu Shahi of Kabul were defeated under Mahmud of Ghazni.^[118] Indian soldiers were a part of the Ghaznavid army, Baihaki mentioned Hindu officers employed by Ma'sud.^[119] The 14th-century scholar Muslim scholar Ibn Battuta described the Hindu Kush as meaning "slayer of Indians", because large numbers of slaves brought from India died from its treacherous weather.^[120]

Zabulistan

Zabulistan, a historical region in southern Afghanistan roughly corresponding to the modern provinces of Zabul and Ghazni,^[121]^[122] was a collection of loose suzerains of the Hindu rulers when it fell to the Turk Shahis in the 7th century, though the suzerainty continued up to the 11th century. The Hindu kingdom of Kapisha had split up as its western part formed a separate state called the kingdom of Zabul. It was a family division because there were consanguineous and political relationships between the states of Kabul and Zabul.^[123]

The Zunbils, a royal dynasty south of the Hindu Kush in present-day southern Afghanistan region, worshiped the Zhuna, possibly a sun god connected to the Hindu god Surya and is sometimes referred to as Zoor or Zoon. He is represented with flames radiating from his head on coins. Statues were adorned with gold and used rubies for eyes. Huen Tsang calls him "sunagir".^[124] It has been linked with the Hindu god Aditya at Multan, pre-Buddhist religious and kingship practices of Tibet as well as Shaivism.^[125] His shrine lay on a sacred mountain in Zamindawar. Originally it appears to have been brought there by Hepthalites, displacing an earlier god on the same site. Parallels have been noted with the pre-Buddhist monarchy of Tibet, next to Zoroastrian influence on its ritual. Whatever its origins, it was certainly superimposed on a mountain and on a pre-existing mountain god while merging with Shaiva doctrines of worship.^[126]

Buddhist Turk Shahi dynasty of Kabul

The area had been under the rule of the Turk Shahi who took over the rule of Kabul in the seventh century and later were attacked by the Arabs.^[127] The Turk Shahi dynasty was Buddhist and were followed by a Hindu dynasty shortly before the Saffarid conquest in 870 A.D.^[128]

The Turk Shahi were a Buddhist Turkic dynasty that ruled from Kabul and Kapisa in the 7th to 9th centuries. They replaced the Nezak – the last dynasty of Bactrian rulers. Kabulistan was the heartland of the Turk Shahi domain, which at times included Zabulistan and Gandhara.^[129] The last Shahi ruler of Kabul, Lagaturman, was deposed by a Brahmin minister, possibly named Vakkadeva,^[130]^[131]^[132] in c. 850, signaling the end of the Buddhist Turk Shahi dynasty, and the beginning of the Hindu Shahi dynasty of Kabul.^[133]

Hindu Shahi dynasty of Kabul

The Hindu Shahi (850–1026 CE) was a Hindu dynasty that held sway over the Kabul Valley, Gandhara (modern-day Pakistan and northeastern Afghanistan), and present-day northwestern India, during the early medieval period in the Indian subcontinent. They succeeded the Turk Shahis. There were two successive dynasties in Kabul Valley and Gandhara – the Kshatriya dynasty and the Brahmana dynasty which replaced it.^[135] Both used the title of Shahi. Details about these rulers have been assembled from chronicles, coins and stone inscriptions by researchers as no consolidated account of their history has become available.^[135] In 1973, Historian Yogendra Mishra proposed that according to Rajatarangini, Hindu Shahis were Kshatriyas.^[136]

According to available inscriptions following are the names of Hindu Shahi kings: Vakkadeva, Kamalavarman, Bhimadeva, Jayapala, Anandapala, Trilochanapala and Bhimpala.^[130]^[131]^[132]

Vakkadeva: According to The Mazare Sharif Inscription of the Time of the Shahi Ruler Veka, recently discovered from northern Afghanistan and reported by the Taxila Institute of Asian Civilisations, Islamabad, Veka (sic.) conquered northern region of Afghanistan 'with eightfold forces' and ruled there. He established a Shiva temple there which was inaugurated by Parimaha Maitya (the Great Minister).^[137] He also issued copper coins of the Elephant and Lion type with the legend Shri Vakkadeva. Nine principal issues of Bull and Horseman silver coins and only one issue of corresponding copper coins of Spalapatideva have become available. As many as five Elephant and Lion type of copper coins of Shri Vakkadeva are available and curiously the copper issues of Vakka are contemporaneous with the silver issues of Spalapati.^[130]
Kamalavarman: During the reign of Kamalavarman, the Saffarid rule weakened precipitately and ultimately Sistan became a part of the Samanid Empire. The disorder generally prevailed and the control of Zabulistan changed hands frequently. Taking advantage of the situation, the Shahis stepped up activities on their western frontier. The result was the emergence of a small Hindu power at Ghazni, supported by the Shahis. "The authorities either themselves of early date or enshrining early information mention Lawik", a Hindu, as the ruler at Ghazni, before this place was taken over by the Turkish slave governor of the Samanids.^[138]
Jayapala: With Jayapala, a new dynasty started ruling over the former Shahi kingdom of southeastern Afghanistan and the change over was smooth and consensual. On his coronation, Jayapala used the additional name-suffix Deva from his predecessor's dynasty in addition to the pala name-ending of his own family. (With Kabul lost during the lifetime of Jayapaladeva, his successors – Anandapala, Trilochanapala and Bhimapala – reverted to their own family pala-ending names.) Jayapala did not issue any coins in his own name. Bull and Horseman coins with the legend Samantadeva, in billon, seem to have been struck during Jayapala's reign. As the successor of Bhima, Jayapala was a Shahi monarch of the state of Kabul, which now included Punjab. Minhaj-ud-din describes Jayapala as "the greatest of the Rais of Hindustan."^[132]

Balkh

From historical evidence, it appears Tokharistan (Bactria) was the only area heavily colonized by Arabs where Buddhism flourished and the only area incorporated into the Arab empire where Sanskrit studies were pursued up to the conquest.^[139] Hui'Chao, who visited around 726, mentions that the Arabs ruled it and all the inhabitants were Buddhists.^[140] Balkh's final conquest was undertaken by Qutayba ibn Muslim in 705.^[141] Among Balkh's Buddhist monasteries, the largest was Nava Vihara, later Persianized to Naw Bahara after the Islamic conquest of Balkh.^[142] It is not known how long it continued to serve as a place of worship after the conquest. Accounts of early Arabs offer contradictory narratives.^[143]

Ghur

Amir Suri, a king of the Ghurid dynasty, in the Ghor region of present-day central Afghanistan, and his son Muhammad ibn Suri, despite bearing Arabic names were Buddhists.^[144] During their rule from the 9th-century to the 10th-century, they were considered pagans by the surrounding Muslim people, and it was only during the reign of Muhammad's son Abu Ali ibn Muhammad that the Ghurid dynasty became an Islamic dynasty. Amir Suri was a descendant of the Ghurid king Amir Banji, whose rule was legitimized by the Abbasid caliph Harun al-Rashid. He is known to have fought the Saffarid ruler Ya'qub ibn al-Layth al-Saffar, who managed to conquer much of Khurasan except Ghur.^[145] Ghur remained a pagan enclave until the 11th century. Mahmud of Ghazni, who raided it, left Muslim precepts to teach Islam to the local population. The region became Muslim by 12th century though the historian Satish Chandra states that Mahayana Buddhism is believed to have existed until the end of the century.^[146]

Nuristan

The vast area extending from modern Nuristan to Kashmir (styled "Peristan" by A. M. Cacopardo) containing host of "Kafir" cultures and Indo-European languages that became Islamized over a long period. Earlier, it was surrounded by Buddhist areas. The Islamization of the nearby Badakhshan began in the 8th century and Peristan was completely surrounded by Muslim states in the 16th century with Islamization of Baltistan. The Buddhist states temporarily brought literacy and state rule into the region. The decline of Buddhism resulted in it becoming heavily isolated.^[147]

Successive wave of Pashtun immigration, before or during 16th and 17th centuries, displaced the original Kafirs and Pashayi people from Kunar Valley and Laghman valley, the two eastern provinces near Jalalabad, to the less fertile mountains.^[148] Before their conversion, the Kafir people of Kafiristan practiced a form of ancient Hinduism infused with locally developed accretions.^[149] The region from Nuristan to Kashmir (styled Peristan by A. M. Cacopardo) was host to a vast number of "Kafir" cultures.^[147] They were called Kafirs due to their enduring paganism, remaining politically independent until being conquered and forcibly converted by Afghan Amir Abdul Rahman Khan in 1895–1896^[150] while others also converted to avoid paying jizya.^[151]

In 1020–21, Sultan Mahmud of Ghazna led a campaign against Kafiristan and the people of the "pleasant valleys of Nur and Qirat" according to Gardizi.^[152] These people worshipped the lion.^[153] Mohammad Habib however considers they might have been worshipping Buddha in form of a lion (Sakya Sinha).^[154] Ramesh Chandra Majumdar states they had a Hindu temple which was destroyed by Mahmud's general.^[155]

Genetic influence

A 2022 study stated that Indian cultural influence was responsible for substantial South Asian admixture (~ 2%-16%) in various Southeast Asian populations in Thailand, Cambodia, Vietnam, Myanmar and Singapore. Exceptions were isolated hill tribes and present hunter-gatherer groups in Thailand.^[156]

Citations

^ 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.
^ 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.
^ Chandra, Satish (2006). Medieval India: From Sultanat to the Mughals. Har-Anand Publications. p. 41. ISBN 9788124110669. 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.
^ Lévi, Sylvain; Przyluski, Jean; Bloch, Jules (1993). Pre-Aryan and Pre-Dravidian in India. Asian Educational Services. ISBN 978-81-206-0772-9. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
^ Kenneth R. Hal (1985). Maritime Trade and State Development in Early Southeast Asia. University of Hawaii Press. p. 63. ISBN 978-0-8248-0843-3. Archived from the original on 26 March 2023. Retrieved 26 March 2023.
^ ^a ^b 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
^ ^a ^b ^c 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...
^ Coedès (1968), pp. 14–.
^ Manguin, Pierre-Yves (2002), "From Funan to Sriwijaya: Cultural continuities and discontinuities in the Early Historical maritime states of Southeast Asia", 25 tahun kerjasama Pusat Penelitian Arkeologi dan Ecole française d'Extrême-Orient, Jakarta: Pusat Penelitian Arkeologi / EFEO, pp. 59–82, archived from the original on 26 March 2023, retrieved 26 March 2023
^ "Buddhism in China: A Historical Overview" (PDF). The Saylor Foundation 1. Archived (PDF) from the original on 3 March 2016. Retrieved 12 February 2017.
^ Zhu, Qingzhi (March 1995). "Some Linguistic Evidence for Early Cultural Exchange between China and India" (PDF). Sino-Platonic Papers. 66. University of Pennsylvania. Archived (PDF) from the original on 4 August 2019. Retrieved 26 March 2023. everyone knows well the so-called "Buddhist conquest of China" or "Indianized China"
^ ^a ^b Phillips, J. R. S. (1998). The Medieval Expansion of Europe. Clarendon Press. p. 192. ISBN 978-0-19-820740-5.
^ ^a ^b (Azurara 1446)
^ Lewis, Martin W.; Wigen, Kären (1997). The Myth of Continents: A Critique of Metageography. University of California Press. p. 269. ISBN 978-0-520-20742-4.
^ Pedro Machado, José (1992). "Terras de Além: no Relato da Viagem de Vasco da Gama". Journal of the University of Coimbra. 37: 333–.
^ (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 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."
^ ^a ^b ^c Lewis, Martin W.; Wigen, Kären (1997). The Myth of Continents: A Critique of Metageography. University of California Press. p. 274. ISBN 978-0-520-20742-4.
^ (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."
^ (Caverhill 1767)
^ Uhlig, Siegbert (2003). Encyclopaedia Aethiopica: He-N. Isd. p. 145. ISBN 978-3-447-05607-6.
^ "Review: New Maps," (1912) Bulletin of the American Geographical Society 44(3): 235–240.
^ (Ali & Aitchison 2005, p. 170)
^ Argand, E., 1924. La tectonique de l' Asie. Proc. 13th Int. Geol. Cong. 7 (1924), 171–372.
^ "The Greater India Basin hypothesis" (PDF). University of Oslo. Archived (PDF) from the original on 9 August 2017. Retrieved 20 December 2016.
^ Bayley (2004, p. 710)
^ Gopal, Ram; Paliwal, KV (2005). Hindu Renaissance: Ways and Means. New Delhi, India: Hindu Writers Forum. p. 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.
^ Bayley (2004, p. 712)
^ 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, ISBN 9782503524474 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."
^ ^a ^b ^c (Bayley 2004, p. 713)
^ 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.)."
^ Majumdar (1960, pp. 222–223)
^ National Library of Australia. Asia's French Connection : George Coedes and the Coedes Collection Archived 21 October 2011 at the Wayback Machine
^ 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."
^ 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."
^ ^a ^b 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
^ 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."
^ 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."
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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
Majumdar, R. C., H. C. Raychaudhuri, and Kalikinkar Datta (1960), An Advanced History of India, London: Macmillan and Co., 1122 pages{{citation}}: CS1 maint: multiple names: authors list (link)
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
Thapar, Romila (1968), "Interpretations of Ancient Indian History", History and Theory, 7 (3), Wesleyan University: 318–335, doi:10.2307/2504471, JSTOR 2504471
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
Zoetmulder, P. J. (1982), Old Javanese-English Dictionary

External links

Media related to Greater India at Wikimedia Commons

Rethinking Tibeto-Burman – Lessons from Indosphere (archived 20 November 2007)
THEORIES OF INDIANISATION Exemplified by Selected Case Studies from Indonesia (Insular Southeast Asia), by Dr. Helmut Lukas.

[1] 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.

[2] 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.

[3] Chandra, Satish (2006). Medieval India: From Sultanat to the Mughals. Har-Anand Publications. p. 41. ISBN 9788124110669. 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.

[4] Lévi, Sylvain; Przyluski, Jean; Bloch, Jules (1993). Pre-Aryan and Pre-Dravidian in India. Asian Educational Services. ISBN 978-81-206-0772-9. Archived from the original on 26 March 2023. Retrieved 26 March 2023.

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[Stark-1999-7] 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...

[FOOTNOTECoedès196814–-8] Coedès (1968), pp. 14–.

[9] Manguin, Pierre-Yves (2002), "From Funan to Sriwijaya: Cultural continuities and discontinuities in the Early Historical maritime states of Southeast Asia", 25 tahun kerjasama Pusat Penelitian Arkeologi dan Ecole française d'Extrême-Orient, Jakarta: Pusat Penelitian Arkeologi / EFEO, pp. 59–82, archived from the original on 26 March 2023, retrieved 26 March 2023

[10] "Buddhism in China: A Historical Overview" (PDF). The Saylor Foundation 1. Archived (PDF) from the original on 3 March 2016. Retrieved 12 February 2017.

[11] Zhu, Qingzhi (March 1995). "Some Linguistic Evidence for Early Cultural Exchange between China and India" (PDF). Sino-Platonic Papers. 66. University of Pennsylvania. Archived (PDF) from the original on 4 August 2019. Retrieved 26 March 2023. everyone knows well the so-called "Buddhist conquest of China" or "Indianized China"

[Phillips-1998-12] Phillips, J. R. S. (1998). The Medieval Expansion of Europe. Clarendon Press. p. 192. ISBN 978-0-19-820740-5.

[azurara-13] (Azurara 1446)

[14] Lewis, Martin W.; Wigen, Kären (1997). The Myth of Continents: A Critique of Metageography. University of California Press. p. 269. ISBN 978-0-520-20742-4.

[15] Pedro Machado, José (1992). "Terras de Além: no Relato da Viagem de Vasco da Gama". Journal of the University of Coimbra. 37: 333–.

[16] (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"

[17] (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."

[Lewis-1997-18] Lewis, Martin W.; Wigen, Kären (1997). The Myth of Continents: A Critique of Metageography. University of California Press. p. 274. ISBN 978-0-520-20742-4.

[19] (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."

[20] (Caverhill 1767)

[21] Uhlig, Siegbert (2003). Encyclopaedia Aethiopica: He-N. Isd. p. 145. ISBN 978-3-447-05607-6.

[22] "Review: New Maps," (1912) Bulletin of the American Geographical Society 44(3): 235–240.

[23] (Ali & Aitchison 2005, p. 170)

[24] Argand, E., 1924. La tectonique de l' Asie. Proc. 13th Int. Geol. Cong. 7 (1924), 171–372.

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[26] Bayley (2004, p. 710)

[27] Gopal, Ram; Paliwal, KV (2005). Hindu Renaissance: Ways and Means. New Delhi, India: Hindu Writers Forum. p. 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.

[28] Bayley (2004, p. 712)

[29] 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.

[30] Lyne Bansat-Boudon, Roland Lardinois, and Isabelle Ratié, Sylvain Lévi (1863–1935), page 196, Brepols, 2007, ISBN 9782503524474 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."

[bayley2004-p713-31] (Bayley 2004, p. 713)

[32] 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.)."

[33] Majumdar (1960, pp. 222–223)

[34] National Library of Australia. Asia's French Connection : George Coedes and the Coedes Collection Archived 21 October 2011 at the Wayback Machine

[35] 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.

[36] 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."

[37] 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."

[Zabarskaitė-2022-38] 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

[39] 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."

[40] 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."

[41] 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."

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