Indic Elements in Laos, a Southeast Asian Country: A Historical

Perspective

Prashant Dhage

Symbiosis Law School, Nagpur Symbiosis International (Deemed) University, Pune, India

Keywords: Folklore, Indianization, Shrine, Culture, Pali, Sanskrit, Brahmanism, Buddhism, Indic Factor.

Abstract: This article is about the influence of Indian culture particularly on Laos, which has been a South East Asian

country since ancient times and continues to be so today. There are numerous cultural parallels between India

and South East Asia. Over the centuries, various aspects of Indian culture have influenced the lives and

civilizations of people living in South East Asia. From the second century onward, the principalities that

emerged in the region witnessed the peaceful and non-political penetration of Indian culture. The local elite

and people went through a selection and rejection process of Indian elements. Laos represented Indianized

culture among South East Asian countries. Laotians have made significant advances in fields such as literature,

religion, art, and architecture. Assimilation and diffusion occurred at all levels of society. Cultural elements

from various parts of India merged to form local cultural forms. The remainder of the population, including

Khmers and Thais, regard India as their primary source of cultural history and contemporary culture. Indic

elements pervade their literature, which is written in Sanskrit and Pali scripts. Orissa temples influenced their

temple architecture. Their devotion to the Ramayana, Jataka figures like Dadhivahana and Vimalaraja, and so

on. It was not a case of Indians subduing Laos and imposing their culture. The Indian cultural superstructure

was built on an indigenous foundation. Geographically it is far away from India but culture shortened the

distance and made such a relation which can create a platform to fulfill the dream of the world is one family.

INTRODUCTION

There are many cultural similarities between India

and South East Asia. Over the years, several facets of

Indian culture have had an impact on the lives and

civilizations of people in South East Asia. Indian

culture was gradually assimilated into the

principalities that arose in the area starting in the

second century in a peaceful and non-political

manner. The local elite and people went through a

process of selecting and rejecting Indian elements.

Previously, scholars perceived Indianization as an

Indian endeavor, with South East Asia playing a

passive role. South East Asia was identified as an

Indian colony at the time of the Greater Indian

Society's establishment in 1926. Its members alluded

to Indian explorers setting up kingdom after kingdom

aboard big ships. Actually, the ruling class was the

ones who took the positive action, and over time, the

local population incorporated aspects of Indian

culture that they found appealing. Laos, a landlocked

nation, along with Cambodia, Myanmar, Malaysia,

Thailand, Indonesia, and Vietnam represented

cultures that were heavily influenced by Indian

culture. Laos' ethnic population may be split into four

main groupings: Lao Lum (Cvalley Lao), Lao Tai

(Tribal Tai), Lao Theng (Lao of mountainsides) and

Lao Sung (Lao of mountaintops: Meo and Yeo

tribes). Khemers and Thais were being the most

influenced by Indians, they considered as the main

source of cultural history of Laos. It is difficult to

trace the start of cultural interaction between India

and Laos due to a paucity of historical documents.

LITERATURE &

COMMENTARY

In terms of political, economic, social, and cultural

development, the golden period of the Mauryan

dynasty was to be considered during the reign of

Samrat Ashoka. His Dhamma's popularity spread

throughout the world. During his rule in Laos, a

Buddhist temple was erected, according to local

folklore. The Luang of Vientiane was initially

Dhage, P.

Indic Elements in Laos, a Southeast Asian Country: A Historical Perspective.

DOI: 10.5220/0012530600003792

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 1st Pamir Transboundary Conference for Sustainable Societies (PAMIR 2023), pages 937-940

ISBN: 978-989-758-687-3

937

constructed by a Buddhist monk named Phra Chao

Chanthaburi Pasithisak to contain Buddhist relics

imported from Rajir in India, as stated in the

Ourangkharittan chronicle. Laotians living in

southern China established principalities around the

first century. The Chinese imperial power had spread

southward along the Indo-Chinese coast, and China

was constantly putting pressure on these

principalities. In 1969 AD, King Luang Limao Ngal

Lao principality was influenced by Chinese

Mahayana Buddhism. Mingti, the Chinese king, had

brought from Lord Buddha's image and the Buddhist

text Tripitaka. According to the legend described in

Pongsavadan Lao. The Chinese defeated Laotian

Emperor, who was deeply influenced by Buddhist

philosophy and practices. The Laotians then

migrated to Nanchao in Yunnan and established a

powerful kingdom under Sinhara, whose descendants

ruled until the middle of the seventh century. These

kings were influenced by Indian culture.

The Khmers were the next stage in the transformation

of the Indic factor into Indianization in central and

southern Laos. In the mid-sixth century, the

Indianized state of Funan began to disintegrate, and

its vassal state Chenla, centred in Sresthapura in

southern Laos, began to exert pressure on Funan. The

Khmer king of Chelna Jayavarmana I (657-681 A.D.)

ruled over central and upper Laos. The Chenla

emperors claimed to be descended from Brahmana

Kaundinya. Brahminism grew in popularity in Laos.

Hinduism's popular sects Shaivism and Vaishnavism

became popular religions. In the 14th century A.D.,

Hinduism began to decline, and Buddhism began to

rise in the rest of Laos. It was the time when Laos

became a unified state. Fa Nagum established the Lan

Xang empire in 1353 A.D. with the assistance of

Angkor king Jayavarmana Paramesvara, whose

daughter he had married. Because of the Khmer

princess, the subjects of Laos were converted from

their own religion to Buddhism, particularly in

Hinayana, and Jayavarmana urged Fa Nagum to

follow the teachings of Buddhism in his dealings with

the people. Fa Nagum's father-in-law gave him Pali

scriptures, a statue of Lord Buddha, and a monastic

mission led by Phra Mahapasaman. The Prabang

Buddha statue was installed in the capital city of Fa

Nagum, which was later renamed Luang Prabang.

Thao Oun Muong, Fa Nagum's son, founded

Buddhist monasteries, and a copper statue of Lord

Buddha was installed in the newly constructed Wat

Manorom. Lan Khan Deng, his successor, built more

Buddhist monasteries and temples. After a few years,

another king, Photisaratha, who had built Wat

Visoun, became a Buddhist monk. His son

Sethathirath relocated the capital to Vientiane, where

he constructed a well-known shrine to the Emerald

Lord Buddha. In 1566 A.D., he built Luang over an

old stupa, which was his greatest gift. Van Wuysthoff,

a Dutch traveler, visited Laos in 1641 A.D. and wrote

about the "worshipped places and schools of Buddhist

culture and art" in his diary. The repetition of the

word 'Om' while invoking a regular spirit can reveal

the breadth of the Indic factor. Laos is teeming with

wandering spirits and souls of the dead known as

'Phi.' The life is one of many incarnations, and past

actions shape the present life. The Phi sect was such

a popular trend that the rulers built sanctuaries for the

idols. One such example was Wat Phu Champassak,

which was built on one mountain known as Linga

Parvata by Phya Kammatha, who sacrificed a pair of

virgins and a bowl of alcohol to the idol once a year.

After some time, this tradition was restored by the

sacrifice of buffalo, animal blood, candles, and

incense, which is still a common tradition and belief

in many Indian temples in Luang Prabang and

Vientiane.

These Hindu beliefs and practices, regarded as an

Indic factor, are still popular and encouraged to be

passed down from generation to generation through

engrave on inscriptions throughout Laos. King

Mahendravermana erected a Sanskrit inscription

commemorating the erection of Shiva Linga on Phou

Loken Hill. Another fifth-century inscription relates

King Shri Devanika with Yudhishthira, Lord Indra,

Dhananjaya, and Indradyuma. The name Indradyuma

advocates for Devanika's release from Orissa. The

inscription extols the virtues of Kurukshetra and

indicates that the king intended to establish a new

Kurukshetra in Laos, as Mahatirtha had done

previously. It has been established that Devanika

followed the Sanskrit literature and ritualistic texts.

According to the stele inscription of Jayavermana

First at Wat Phu temple, which contains

Bhadreshvara Shiva, the hill was named Linga

Parvata. An inscription from the year 835 A.D. refers

to Shreshthapura as a holy place because it was

associated with Lord Shiva worship. According to the

inscription of Jayavarmana Fourth in 11th century

A.D. noted that the mother of king’s court Pandit,

Tilaka has been compared with Goddess Sarasvati

because of According to an inscription written by

Jayavarmana IV in the 11th century A.D., the mother

of the king's court Pandit, Tilaka, has been compared

to Goddess Sarasvati because of her learning. Similar

to how Indian influences are readily apparent in their

culture, which is an important aspect of their life, in

art and architecture. The adoption of this Indic factor

recognizes Indianization and how it has shaped their

PAMIR 2023 - The First Pamir Transboundary Conference for Sustainable Societies- | PAMIR

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respective societies based on their beliefs and

practices. Orissa's customs and traditions influenced

the development of scriptures, art, and architecture in

Laos. The different Buddhist images that have been

found in Laos are in line with Indian canon. The

artists' concepts depicted Lord Buddha in the

Bhumispara and Abhay mudras. Wat Phu temple's

Hindu religious art featured Lord Indra on Airavata

and Lord Vishnu on Garuda. The statue of Parvation

at Wat Aram's door, images of Garuda and Naga at

Wat Pa Rouck, an aquatic animal figure at That

Lunog, and representations of Dwarapala at the

entrances to various shrines all demonstrate strong

Indic influences in their culture. In Laos, temples are

classified into two types: Wat, which includes

monasteries, pagodas, and temples, and Dhatu, which

is an edifice used to house relics. Dhatu Lunog's

architecture is reminiscent of Orissa's mediaeval

temples. The pillars of Wat Phra Keo show the

influence of Orissa style, whereas Fa Rouk and Wat

Ban Tan have a close relationship with temples built

during the Gupta period. The opulently decorated

door and window panels of Wat Nang demonstrate a

strong affinity with Indian style, demonstrating the

importance of the Indian factor. The best example of

Indo-Khmer influence is Wat Phu Champassak.

Another distinguishing feature of Laotian

architecture is the presence of Hindu and Buddhist

icons in the same monument. Wat Pra contains

images of both Lakshmi and Lord Buddha.

Languages from the past Pali and Sanskrit have made

significant contributions to Lao scripts, language, and

literature. Sanskrit is used for the majority of the

inscriptions. The prevalence of this language

aggravated the influence of India on Laotian culture.

In 1283 A.D., King Ram Kampheng of Sukhodaya

introduced Lao scripts, confirming the shared origin

of Thai and Lao alphabets. Simultaneously, as a

consequence of the growing influence of Pali, which

is one of the key contents of the Indic factor, Pali texts

from Sri Lanka were brought. Toua-Lam is a holy

form of Lao script that is utilized for Pali language

transcription. According to our calculations,

approximately 60% of Lao words have Sanskrit or

Pali origins. Many words have Indian roots,

including Kumara (Kumara), Pativata (Prativada),

Pathet (Pradesh), Prom (Brahma), Rusi (Rsi), as well

as others. The shift of Indian poems led to the

development of the true traditional Lao poetry, and

Lao verses follow Indian prosody measures. There

are several topics from Indian literature in folk music,

plays, and theatre. Lao folklore was influenced by

Indian themes, and the rise of Buddhist monk’s

devotional chanting provided the inspiration for a

number of prose and poetry pieces. One can quickly

see when watching classical Lao dance motions and

movements that heavily borrow from a variety of

dance forms that have been practiced in India from

ancient times.

Laos people are captivated by ancient Indian texts

such as the Ramayana, which is well-known due to

mentions in the Ramayana that Laos was known as

Lava, Rama's son. The mythology of Lord Rama, or

Phra Lok Phra Lam, has embellished Laotian culture

because of its fundamental human worth and societal

principle. Laotians have accepted Ramayana legends

as though they had occurred in Laos. Characters,

names, and even geographical descriptions were

presented in the indigenous language. Rabahnasv,

Rama, and Bari, three rulers of the same family, ruled

over Lanka (Langasuka), Kururathahnahgan

(Jambudvipa), and Kashi (Kasi in northern Laos).

Lord Rama and Lakshmana were the sons of

Viruppakhah, King of Jambudvipa, rather than King

Dasaratha. Bali (Valin) and Sugipa (Sugriva) were

Dattahratthah's sons (Dasaratha). The acceptance of

the Laos people's rendition of Ramayana is a process.

Valin and Sugriva were given the same respect as

Lord Rama and Ravana. Lord Rama's parents had

been changed. Nan Sujata took the guise of Sita and

incarnated herself on Ravana's lap. The Gvoy

Dorabhi stated Lord Rama and Ravana's acceptance

of overlordship in the marriage of Sita. Lord Rama

was given a new father by one hundred and one kings

who had come to hoist the bow. The introduction of

the Ramayana was significant in that freedom of

choice conditioned its evolution on autonomous lines

reflecting Laos' environment and culture.

The Panchatantra was the source of the majority of

Lao tales. It was translated into Lao language in 1507

A.D. by Phra Samgharaja Vixula Mahaviharathipathi

of Wat Vixula Mahavihana. Laos was a huge fan of

Orissa's Vishnu Sharma and his Panchatantra stories.

Pakon (Prakarana), Nanda, Manduka, Pisaca, Sakuna,

and Samgha were the five Pakon (Prakarana) in the

Lao version. Tantai Mahadevi, the Sanskrit variation

of Tantravaya or story weaver, was the teller of the

stories. Mulla Tantai (Mula-Tantra) was a collection

of tales used as legal comments. Molam literature was

inspired by nature's beauty, Lord Indra's power, and

the glories of paradise. Another passage in Lao

Sirimangala's Mangalsutta, which was well-known in

Burma and was cited in Sasanvamsa, was the

Mangalsutta of Lao Sirimangala. 25 The Panasajataka

was the inspiration for the renowned Lao poetry Sin

Xay. The Jatakas, such as Dadhivahana and

Vimalaraja, were translated into Lao and were

immensely famous. Laotian literature was rife with

Indic Elements in Laos, a Southeast Asian Country: A Historical Perspective

939

Indian characters. The Nitan Khun Borom, which

depicted events up to 1571 A.D., stated that the son

of Lord Indra was sent from heaven to create the

kingdom of Lan Xang. Another chronicle in Laos,

Nitan Praya Cuong Lun, was used to allude to

knowledge regarding the Lava Kingdom's history. 26

Hindu influences may still be seen in daily rituals,

customs, and public occasions. In their prayers to

Buddha, Laotians invoke the names of Lord Shiva,

Lord Vishnu, and Lord Indra. The rituals done at the

time of birth and death in Laos bear some

resemblance to those performed in Orissa. Following

the death of a family member, the surviving relatives

undertake rituals in the presence of Brahmins. The

buffalo sacrifice at Wat Phu may have been

influenced by the practise of animal sacrifice in

several Orissa temples. The Baisi ritual involves the

selection of the chief, known as Brahma, from among

the village elders, who then carries out Buddhist and

Hindu ceremonies on special events like the New

Year, marriage, the arrival of dignitaries, the

advancement of government officials, etc. Askin to

Pranam, which is a profoundly heartfelt method of

welcoming scholarly people and religious leaders,

involves linking hands27 .Even the habit of chewing

betel reminds one of this widespread practice in

Orissa and other regions of India. All of these

practices got ingrained in Laotian peoples, and the

essence of our culture influenced them.

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CONCLUSIONS

The Indian culture is full of prosperity and happiness,

and any civilization on the earth may readily embrace

it. Laos is a South East Asian country where Laotians

have achieved great accomplishments in disciplines

such as literature, religion, art, and architecture. From

ancient times, cultural contact with India has greatly

enriched Laottian culture. The governing class was

not the only group to absorb Indianized culture; they

were early adopters of Indian ideals and customs. At

all levels of society, there was assimilation and

diffusion. Elements of culture from various parts of

India merged to form local cultural forms. It was not

a case of Indians subduing Laos and imposing their

culture. The indigenous foundation served as the

foundation for the Indian cultural superstructure.

Geographically, it is distant from India, but culture

has shortened the gap 25 Sarkar H.B., Cultural

Relations Between India and Southeast Asia

Countries, New Delhi, 1998, p.293. 26 Daweewarn,

n. 10, p.259-260. 27 The term Baisi is etymologically

derived from Brahmana. and created such a

relationship that can establish a platform to achieve

the world's desire of one family. This cultural

assimilation teaches the world that without strikes and

political power, we can create an identity as a

superpower that only institute peace and prosperity

and thus saves the planet.

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Joel Halpem, Geographic, Demographic and Ethnic

Background on Laos, Laos Project Paper No. 4-5.

Keomanichanh Virachith: Indian and Laos, New Delhi,

1979, p. 58-59.

Ibid. p.22

Mishra P., Laos: Laos and its people, New Delhi, n.d., p.3-

Hall D.G.E., A History of South-East Asia, New York,

1968, p.126.

Briggs P.L., The Ancient Khmer Empire, Philadelphia,

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Keomanichanh, n 3, p.64.

Phouvong Phimmasone, Kingdom of Laos, Saigon, 1959,

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Daweewarn Dawee, Brahminism in South-East Asia, New

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Chhabra B.C., Expansion of Indo-Aryan Cultures During

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Keomanichanh, n 3, p.118.

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Daweewarn, n. 10, p.154.

Keomanichanh, n. 3, p.146.

Ibid, p.147

Raghuvira, The Literature of Lava in Lokesh Chandra and

Others Ed.: India’s Contribution to World Thoughts

and Culture, Madras, 1970, p.488.

Sahai S., The Phra Lak Phra Lam, Part I, New Delhi, 1973,

p.13.

Sahai S., Ramayana in Laos: A Study in the Gvay Dvorabhi,

Delhi, 1976, p.3-4.

Ibid, p.8-9.

Keomanichanh, n. 3, p.151.

Behera S.C., Home Land of Vishnu Sharma: Indian

Historical quarterly, Vol. XXXVIII, 1962, p.160-170.

Raghuvira, n. 18, p.490-491.

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