By D G E Hall (auth.)
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Extra info for A History of South-East Asia
Krom, was to the effect that Indian penetration was peaceful, and that it began with traders who settled and married native women, thereby introducing Indian culture. In this way, he suggested, the Indonesians voluntarily accepted the higher Hindu civilization. Bosch's criticisms of these hypotheses may be tabulated as follows: (a) A conquering prince would have mentioned his success in an inscription, or, if not, one of his descendants would have done so. (b) There is no sign of Dravidian mixture in the population of Java or Bali.
Exact information about the lands to the east of the Indian Ocean is conspicuously absent from Indian literature. There are purely incidental allusions, almost impossible to interpret, in Sanskrit classical verse and Tamil court poetry. 1 The Riimiiyana, for instance, speaks of Yavadvipa, the island of gold and silver, and the Vayu Purana, while spelling the word Yamadvipa, mentions Malayadvipa also. Sir Roland Braddell, one of the most penetrating students of the historical geography of the area, equates Malayadvipa with Sumatra, while Yavadvipa is interpreted by scholars as a regional name for Java-cum-Sumatra.
In the history of the two religions in South-East Asia, however, it is not always easy to draw a clear dividing line between them, especially in the case of Tantrayana Buddhism, which showed marked Hindu features, and even at times, as in the cult of SivaBuddha in thirteenth-century Java, defies exact classification. Moreover, even in states where Hinayana Buddhism 1 prevailed, Brahmans played an important ceremonial part, especially at Court, and still do so in Burma, Siam and Cambodia, though themselves strikingly different from their counterparts in India.