An Online Peer Reviewed / Refereed Journal

Volume 3 | Issue 7 | July 2025

ISSN: 2583-973X (Online)
Website: www.theacademic.in

Reconnoitering India- Indonesia Socio-Cultural Relations

Dr. Gyanesh Chandra Pandey

Associate Professor, Department of Vocal Music, BHU
Dr. Yadavendra Dubey
Assistant Professor, Department of Political Science, Gram Bharti College, Ramgarh, Kaimur,
(A Constituent Unit of Veer Kunwar Singh University, Ara, Bihar)

DOI : https://doi.org/10.5281/zenodo.16811488

ARTICLE DETAILS ABSTRACT

Research Paper India and Indonesia shared a longstanding historical and socio-cultural
Accepted: 24-07-2025 relationship. They are similar in many ways and share certain things in
Published: 10-08-2025 common. Many religions, ideologies, ethnic groups, languages, and
Keywords: civilizations coexist and interact in India and Indonesia. The most
Culture, Coexist, intriguing aspect is how their common cultural relationships show
Proficiency, Cultural Ties themselves in day-to-day interactions. Certain historians believed that
India had a significant cultural effect on Indonesia, and up to the
eighteenth century, the Malay people acquired everything from India,
including their political structure, literature, art, astrology, and medical
knowledge and technological proficiency. As a result, the study
primarily draws on historical research and examines the cultural ties
between Indonesia and India.

Introduction:

Historical Background: There is no two opinions about the fact that cultural mingling over thousands of
years has led to the evolution of nations and civilizations all across the world. However, there have also
been several stages of mutational changes, depending on the current socio-political dynamics of a given
nation. A culture is not born, Minerva-like, armed at all; rather, it is a complicated phenomenon fed by
streams from diverse regions at different times in varied ways through numerous agencies. This is the

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argument put forth by H.B. Sarkar. The method is passed down from generation to generation and
remains ongoing.1

In this sense, India's situation is peculiar. India, a synthesis of many different civilizations, is notable for
having had a significant impact on the development of South East Asia's sophisticated culture. Over
sixteen hundred years, Indo-Aryan civilization found its way into Southeast Asia, sometimes in a gush
and other times in a trickle. In each century, it acquired greater nuances and meaning, but it never lost its
vernacular.2

The mixing of cultural specificities also occurred because Southeast Asia, in terms of its social
and cultural milieu, has been incredibly diverse yet culturally adaptable and accommodating, which has
aided in assimilation. Historian George Coedes, who was much struck by the Indian influence in the area,
dubbed the states of Southeast Asia "les etats hindouise," or "the hinduised states of Southeast Asia." 3 So
it has been attempts to evaluate India's cultural exchanges with Indonesia, the biggest ASEAN member,
within this framework.

From the Neolithic era, India and Indonesia have maintained a cultural bridge that functions on a
number of levels. These levels include art, architecture, popular drama and literature, Indian communities
living in Indonesia, and even Indonesia's societal structure and the country's fight for independence from
colonialism. Java and maybe Sumatra (known as the Suvarnadvipa) are described as having abundant
gold mines in the Ramayana. Early in the fifth century, Fa-hien felt compelled to visit these islands since
they were significant hubs for the Mula-Sarvastivadins school of Buddhism. 4There were two big Hindu
empires that rose and fell in the Malay Peninsula and the Indian archipelago. The first covered practically
the whole archipelago, including the islands of Sumatra, Java, Bali, and Borneo. It was established in the
seventh century AD by the Sailendra dynasty. The Sailendras were closely associated with India and
adhered to Mahayana Buddhism.5

For two millennia, India and Indonesia have maintained close cultural and commercial ties. From
the Indian coast, followers of the Hindu, Buddhist, and eventually Muslim faiths made their way to
Indonesia. The stories from the great epics of the Ramayana and Mahabharata serve as the inspiration for
Indonesian folk art and theatre. Bilateral ties are brought together by common cultural heritage, colonial
past, and post-independence aspirations of political sovereignty, economic self-sufficiency, and
autonomous foreign policy. There have always been sociocultural ties between Indonesia and India.
Every aspect of Indonesians' lives has been impacted by Indian culture. They are very similar to India in
terms of religion and culture. Historical evidence indicates that communication between India and
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Indonesia began at the start of the Christian era. “Traders from India, particularly from its eastern and
southern coastal regions, travelled far and wide in the pursuit of trade and established trade relations with
the countries of the region, which is now known as Southeast Asia, and then was known as Dvipantara of
Suvarndvipa. With the passage of time, these relations were strengthened and firmly established.
Consequently, there was an all-round cultural exchange which not only affected the economy, but also
contemporary society, politics, and culture.”.6

The great epics of the Mahabharat and Ramayana are introduced to the Indonesian people by the
travellers. The scholars were inspired to translate these epics into the Indonesian language, interpret
them, and incorporate them into Indonesian culture due to the patronage of the Hindu Ruler. The younger
generation now believes that these epics are not from India, but rather from Indonesia. “The two great
epics – the Ramayana with the Mahabharata, and some of the celebrated eighteen Mahapurnas were
introduced to the people of Indonesia, and as a result of the patronage provided by the Hindu kings of
Indonesia, Indonesian authors were encouraged to compose works based on the same themes in kawi.
Similarly, the hierarchical four-varna Hindu system, the core component of the then Hinduism, divided
society into four segments, and each was assigned a particular type of function to be performed. This
socio-cultural interaction was not confined to the field of culture and literature alone. Physical contact
between the two civilizations also took place. Historical evidence proves that one of the kings of Sumatra
(Svarndvipa) visited the great Buddhist University at Nalanda in India, a place in India famous in the
world for its educational institutions, sometime in the eleventh century. This King is referred to as
Devaputra.”7

The history of relations between India and Indonesia dates back to the Ramayana, which has
numerous references to named locations. Java, or Yamadipa, is referenced in the Ramayana, the oldest
epic in India. The commander of Rama's army, Sugriva, sent his soldiers to Yawadvipa, an island in the
Java, looking for Sita.8 For example, the Vayu Purana mentions Malyadvipa while spelling the word
Yamadvipa. The Greek word nesos, which means island, and the Latin word Indus, which means "India,"
are the sources of the name Indonesia. (Because the cultures of the two areas are similar) 9. The name was
first used in the eighteenth century, long before Indonesia gained its independence. The majority of
Indonesia's governments were Indianized Hindu-Buddhist kingdoms, which ruled over regions like
Srivijaya, Medang, Sunda, and Majapahit until the 16th century, when Bali became the last such
kingdom. With one notable exception—when India and Indonesia engaged in hostilities—the common
history and relations between the two countries were cordial and amicable. The Chola monarch Rajendra

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Chola of Coromandel, south India, invaded Srivijaya's ports in 1025, taking control of the city and
occupying it for a while.

Cultural Relations:

The two nations are actively exchanging cultural ideas. The mission runs the Jawaharlal Nehru
Indian Cultural Centre (JNICC), where regular classes in yoga, Indian classical dances (Bharatnatyam
and Kathak), and classical music are offered, and also teaches Hindi and Tamil languages. The Embassy
of India has set up a Facebook page and a Twitter account in an effort to reach out to the younger
Indonesian population, who are among the world's biggest users of social media. The Embassy released
several publications on India that showcased our advantages as well as two YouTube videos named "Old
Heritage New Partnerships" and "India-Indonesia-An Enduring Relationship." To help Indonesian
students who aspire to pursue higher education in India, a special magazine named "Studying in India"
was also released in Bahasa. To reach the vast majority of Indonesians, the Mission has released sixteen
publications in Bahasa Indonesia covering a range of contemporary topics, including trade, culture, yoga,
bilateral ties, etc.10

Sahabat India: The Festival of India in Indonesia 2015: The Festival of India in Indonesia,
known as Sahabat India, was officially opened on January 26, 2015, by H.E. Ms. Megawati Soekarno
Putri, the former President of Indonesia. The event took place 2015 from January 26, 2015, to August 15,
2015. More than 35 activities, including folk dances, dance dramas, puppet plays, musical performances,
exhibitions, seminars, mall promotions, Bollywood film screenings, documentaries, and the like, were
held in a number of esteemed Jakarta venues during the Festival of India. Additionally, the Embassy
arranged festival portions in fifteen additional Indonesian cities, including Medan, Surabaya, Surakarta,
Bali, Yogyakarta, Bandung, and Surabaya 11

This promoted a deeper understanding by giving Indonesians living in various cities a peek at
India. Three YouTube videos about various facets of "Sahabat India - The Festival of India in Indonesia-
2015" have also been prepared by the Embassy.

Architecture And Linguistic Influences:

Indonesian temples at Bali, Borobudur, and Prambanan attest to the existence of Indian settlers.
These are also excellent illustrations of the shared architectural abilities between the two nations as well
as cross-cultural influences in the realm of architecture and temple design. 12

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Central Java is home to Borobudur, Indonesia's most popular tourist destination. The Sailendras
constructed this Buddha-focused Mahayana Buddhist monument in the ninth century. Perched atop a hill,
the structure is comprised of nine terraces that gradually recede from one another. The central terrace is
topped with a bell-shaped stupa. Historians claim that the empty space in the sanctum sanctorum of the
Balinese temples functioned as a gathering place for the Hindu trinity and the mountain spirits, with Siva-
Girisa, the ruler of the mountains, holding a dominant position. This is also seen in Javanese temples. An
inscription on a fifth-century A.D. east Javan boulder has the first mention of the lord of the hills. The
early Buddhist missionaries who sailed from this region through the ports of the Palura-Apheterion
complex on the Orissa coast are clearly represented in the sculptures of Amravati that have been
discovered at numerous sites throughout the region. In the later stage, there also seems to be a strong link
with the Amravati school of art.13 The best representations of Indo-Javanese art can be seen in the
sculptures and pictures, particularly in Borobudur. 14
The two most significant languages in Indonesian history have been Sanskrit and Pali. This
impact can be seen in the common names and even in the names of many Indonesian cities. In addition, a
lot of cities in Southeast Asia and India have names, like Pandurangapura, Amravati, Ratnagiri,
Kurukshetra, and Vijayanagar.15 There are numerous terms in Indonesian Bahasa that are likewise related
to Sanskrit and Hindi. Nonetheless, despite their obvious parallels, Bahasa Indonesia is practically
foreign to India, where language schools continue to emphasise European languages. The exception is a
small number of institutions, such as Jawaharlal Nehru University in Delhi.

Wayang – A Popular Drama:

The Wayang is another fascinating aspect of the cultural ties between Indonesia and India.
Theatre is referred to in Indonesian as wayang. In Java and Bali, respectively, gamelan and gender
wayang are used to accompany wayang performances. Wayang has endured for almost a millennium in
Java, Bali, and other Indonesian islands. The Mahabharata serves as the inspiration for the plays, but
Indonesian cultural contexts have been included into the storylines, characters, and locations. Puppet
shows are now more than just a component of theatre; they are an integral element of Indonesian social,
political, and economic life.16 Even though the Wayang is sponsored by the Indian Council of Cultural
Relations on Indian cultural platforms, not much is being done to actively promote art in India.

Diaspora attachment:

Four main groups of Indian migrants to Indonesia may be distinguished. First are the people who
travelled to Indonesia in antiquity, settled there, and underwent radical self-transformation. Since ancient
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times, Indians have been moving to regions like Java and Sumatra in the first century's dawn. Buddhism
is thought to have reached its peak by the fifth century AD in the region of Indonesia. There are
indications that Indian traders settled throughout the archipelago, including Indian missionaries in
Southeast Asia from the 16th century onward were essential to the Islam's expansion in Indonesia. 17
Those who came as labourers during the colonial era make up the second category. 18

This group correctly believes that it is now Indonesian and that it is no longer Indian. The pre-
and post-war periods saw the arrival of the third group of Indians in Indonesia. Their position in
Indonesian society was solidified by their capacity to blend in with the locals by picking up dialects and
getting married. Pasar Baru, also known as "little India," is a designated enclave for Indians. 19 In addition
to the corporate sector, Indonesian Indian-owned companies have become more prevalent in the
entertainment scene. Ispat Indo, the largest privately owned steel company in Indonesia, is owned by
steel magnate Lakshmi Mittal, another example of the Indo-Indonesian community's success. H.S.
Dhillon's rise to prominence in politics has been significant. 20

The current generation of professionals who have settled in Indonesia make up the fourth group of
Indians there. The majority work as academics, IT specialists, and business advisors. There are a number
of Indian-run institutions in Indonesia that could aid in educating Indonesians about India, Indians, and
Indian culture. The Jawaharlal Nehru Cultural Centre, Amar Jyoti, the Economic Council of Indonesia
and India (ECII), and the India Club are a few of these 21

Relations between India and Indonesia after Independence:

The historical ties have improved in the present era, with India supporting Indonesia's fight for
independence. The only countries to acknowledge and support Indonesian independence and establish
diplomatic ties were Egypt and India. In 1950, India held its inaugural Republic Day parade and invited
President Sukarno of Indonesia to participate. President Sukarno was the celebration's first principal
guest. Muslims in India who were serving in the British army during the independence movement left the
army at the invitation of Muhammad Ali Jinnah, who urged the Muslim soldiers to cooperate with the
Indonesian soldiers in their struggle against the Dutch Empire's colonisation of Indonesia. Consequently,
over 600 Muslim men serving in the British Indian army abandoned the colonial forces, risking
everything, and formed an alliance with the Indonesians.22 The Non-Aligned Movement was founded by
Jawhar Lal Nehru, the Indian prime minister, and President Sukarno of the Republic of Indonesia on
March 3, 1951, when India formally established diplomatic relations with Indonesia.

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In order to assist Indonesia in its fight for independence, Nehru called a summit of Asian
countries to Delhi in 1947. Sutan Sjahrir was flown there via the Dutch blockade. Later, when there was a
famine in India, nationalist forces in Indonesia gathered grains. At the time, nationalist posters
exclaimed, "Help Mother India!" Our country's founding fathers had similar aspirations, beliefs, and
ideals for India and Indonesia during the war for independence

The leaders of India and Indonesia had highly friendly relations during their respective countries'
independence struggles. Nehru and Biju Patnaik visited Indonesia, and Sukarno named Biju Patnaik an
honorary Bumiputra. Biju Patnaik travelled to Indonesia in 1947 to see Soekarno. A newborn girl had
recently been born to Soekarno's wife. Biju Patnaik proposed the name "Meghawati" since it was pouring
hard; the Sanskrit word megha means "rain cloud." The Meghwati was given its name by Biju Patnaik. In
2001, Megawati, Soekarnoputri, Soekarno's daughter, was elected president of the Republic of Indonesia.

CONCLUSION:

The two big countries have had close cultural relations for 2000 years. Indian traders brought
Buddhism and Hinduism to Indonesia, and later Gujarati traders brought Islam. Recently, Japan,
Singapore, and India have worked together to revive Nalanda University, an old Indian seat of learning.
In a similar vein, India and Indonesia might work together to revive old educational institutions in
Indonesia. To investigate the possibilities of reviving educational institutions with Pali, Sanskrit, and
Bahasa as centres of excellence, a collaborative working group must be established. Currently, Indonesia
is home to 13% of the world's Muslims and the largest global Muslim population. India has a significant
role in the Indonesian independence movement. A proactive part in the liberation from the Dutch. India
was the one to acknowledge and back the independent diplomatic ties with Indonesia. Approximately
10,000 Indians reside in various parts of Indonesia, in addition to the necessity of strengthening the close
relations between the two nations. Each year, following the India-ASEAN annual meeting, India ought to
designate an ASEAN member nation as the "focus country." That is where the year-long sequence of
exchanges ought to begin. This should involve communication between diplomats and officials as well as
between educators, learners, cultural activists, non-governmental organisations, and small business
owners. It appears that MNCs and large businesses are the main focus right now. Naturally, this has aided
in the growth of bilateral trade, but not in the interpersonal contact that is essential to fortifying bilateral
relations.

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References:
 H.B. Sarkar, Cultural relations between India and Southeast Asian countries (New Delhi: ICCR,
1985), pp. xi-xx
 ibid, pp. xi-xxi.
 D.G. Hall, A History of Southeast Asia (London: Macmillan, 1981), pp. 11-14.
 Kalidas Nag, Greater India (Bombay: The Book Centre Private Limited, 1960), pp. 19-21.
 R. C. Majumdar et al., An Advanced History of India (Madras: Macmillan India, 1978), p .212
 Phalgunadi, I.G.P., The Indonesian Mahabharata Udyogparva, p.1
 Ibid., pp. 1, 2
 Kapur, K. (2010), History of Ancient India
 Tomascik, T; Mah, J.A.; Moosa, M.K. (1996). The Ecology of the Indonesian Seas- Part One
 Embassy of India, Jakarta website: http://www.indianembassyjakarta.com/
 Embassy of India, Jakarta Facebook Page: https://www.facebook.com/indiainindonesia
 K. Kesavapany et al., (eds.), Indian Communities in East Asia (Singapore: Institute of Southeast
Asian Studies, 2008), pp. 90-94.
 Sarkar, Note 1, p 122-124.
 ibid, p 122-126.
 R. C. Majumdar et al., An Advanced history of India (Madras: Macmillan India, 1978), Note 7, R.
C. Majumdar et al., An Advanced history of India (Madras: Macmillan India, 1978), Note 7,
pp.90-98
 Irfa Puspita Sari, “Wirata Parwo in Modern Indraprastha,” Jurnal Perjuangan Kita, Vol. 2,
September 2010, pp. 26-30.
 Ibid.
 Ibid.
 Ibid.
 Ibid.
 Majumdar, Note 7, p 247
 Pakistan aims for better relations with Indonesia beyond politics, The Jakarta Post, 24 June 2008

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