If Myanmars use vulgar words on Indians it may be like looking up and spitting in the air

So if you use abusive vulgar words on Indians as Kalars, you all are like looking up and spitting into the air and your saliva would definitely landed on your face.

If we read back Burma or Myanmar in the world history as Greater India OR Indian cultural zone OR Part of “Farther India”

Burma or Myanmar in the world history: Greater India OR Indian cultural zone OR Part of “Farther India” (Ref:Wikipedia)
So if you use abusive vulgar words on Indians as Kalars, you all are like looking up and spitting into the air. Your saliva would definitely drop on your own face.

The cultural identity of the region is seen as part of “Farther India” or Greater India, as seen in Coedes’ Indianized States of Southeast Asia, which refers to it as “Island Southeast Asia”;[2] while other authorities see it is as partly (or heavily, in the case of Singapore) sinicised, and yet others even suggest its own identity within Austronesia or Oceania.

Dark orange: The Indian subcontinent. Light orange: Other countries culturally linked to India, notably Burma, Thailand, Cambodia, Laos, Champa (Historically consisted of Southern Vietnam), Indonesia, Malaysia, Brunei and Singapore. Yellow: Regions with significant Indian cultural influence, notably Afghanistan, Tibet, China’s Yunnan Province and the Philippines.

Greater India was the historical extent of the culture of India beyond the Indian subcontinent. This particularly concerns the spread of Hinduism and Buddhism,[1] by the travellers of the 5th to 15th centuries, but may also refer to the spread of Hinduism and Buddhism from India to Central Asia and China by the Silk Road during the early centuries of the Common Era. To the west, Greater India overlaps with Greater Persia in the Hindu Kush and Pamir mountains. The term is tied to the geographic uncertainties surrounding the “Indies” during the Age of Exploration.

In late 19th-century geography “Greater India” referred to Hindustan (India proper), the Punjab, the Himalayas, and extended eastwards to Indochina (including Burma), parts of Indonesia (namely, the Sunda Islands, Borneo and Celebes), and the Philippines.”[REFERENCE “Review: New Maps,” (1912) Bulletin of the American Geographical Society 44(3): 235–240.]

The term Greater India has several related meanings:

The name Greater India (Portuguese: Indyos mayores[2]) was used at least from the mid-15th century.[2] The term, which seems to have been used with variable precision,[3] sometimes meant only the Indian subcontinent;[4] 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[5] (lit. “India, beyond the Ganges,” but usually the East Indies, i.e. present-day Malay Archipelago) and India Minor, from Malabar to Sind

In 20th-century history, art history, linguistics, and allied fields but now largely out of favour,[8] it consisted of “lands including Burma, Java, Cambodia, Bali, and the former Champa and Funan polities of present-day Vietnam,”[8] in which pre-Islamic Indian culture left an “imprint in the form of monuments, inscriptions and other traces of the historic ‘Indianising’ process.”[8] In some 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 Indianising culture colonies”[8] 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,[9] and is not found before the 1920s. This usage lasted well into the 1970s in History; later in other fields.

*********The concept of the Indianised kingdoms, first described by George Coedès, is based on Hindu and Buddhist cultural and economic influences in Southeast Asia.[12] Butuan, Champa, Dvaravati, Funan, Gangga Negara, Kadaram, Kalingga, Kutai, Langkasuka, >>>>>>Pagan<<<<<, Pan Pan, Po-ni, Tarumanagara and Tondo were among the earliest Hindu kingdoms in Southeast Asia,

Professor Robert Lingat — characterised by law professor John Henry Wigmore as the greatest (and almost the only) authority on Siamese legal history[15] saw Southeast Asian rulers as founding them and then importing Indian ritual specialists as advisers on rajadharma, or the practices of Indian kingship. This view is supported by the argument that Indian merchants would not have possessed the ritual knowledge which became so prominent in these kingdoms.

Quaritch Wales in particular is cited[17] as holding that Indianisation was the work of Indian traders and merchants as opposed to political leaders, although the travels of Buddhist monks such as Atisha later became important. There was also a merchant named Magadu, known to history as Wareru and founder of the Hanthawaddy Kingdom, who commissioned Mon specialists in Indian traditions to compile the Code of Wareru, which has formed the basis for Burmese common law down to the present.

Wareru (Ref; Wikipedis>Burmese: ဝါရီရူး, pronounced: [wàɹíjú]; 1253–1307) was the founder of the Ramanya Kingdom located in today’s Lower Burma (Myanmar). The kingdom is more commonly known as Kingdom of Hanthawady Pegu (Bago), or simply Pegu although the kingdom’s first capital was Martaban (Mottama). By using both diplomatic and military skills, the commoner of Shan and Mon descent successfully carved out a kingdom for the Mon people in Lower Burma following the collapse of the Pagan Empire in 1287. Wareru was nominally a vassal of his father-in-law Rama Khamheng of Sukhothai, and of the Mongols, and successfully repulsed attacks by the Three Shan Brothers of Myinsaing in 1287 and 1294.

Wareru was assassinated by his grandsons in January 1307, and succeeded by his brother Hkun Law. The greatest achievements of his reign were his initiative to appoint a commission for the compilation of the Dhammathat, the earliest surviving law code of Burma; and the founding of the Mon kingdom which would prosper for another two and a half centuries.

Dhammasattha is the Pāli name of a genre of literature found in the Indianized kingdoms of Western Mainland Southeast Asia (modern Laos, Myanmar (Burma), Cambodia, Thailand, and Yunnan) principally written in malayalam, Myanmar (Burmese), Mon, or Tai languages, or in a bilingual Pāli-vernacular nissaya style.

“Sattha” is the Pāli cognate of the Sanskrit term for instruction, learning, or treatise, “śāstra”. Dhamma-sattha translates as “treatise on the law (dhamma)”. The vernacular Myanmar (Burmese) term, transliterated as “dhammasāt” or “dhammasat” (pronounced in modern Myanmar (Burmese) as “dhammathat”), is historically derived from Sanskrit or hybrid Sanskrit via Pāli. The Tai and Mon terms, typically romanized as “thammasāt” (Thai: ธรรมศาสตร์) or “dhammasāt”, respectively, also derive from Sanskrit.

Dhammasattha texts are historically related to the Hindu dharmaśāstra literature, although they are very significantly influenced by the local Pāli Buddhist traditions and literature of Theravāda Southeast Asia.

“Dhammasāt” (Ref: WIKIPEDIA>>>Burmese: ဓမ္မသတ်, also spelt Dhammathat) is first mentioned in Burma in a Burmese inscription from 13th century C.E. Bagan (Pagan), although it is likely that dhammasattha texts were transmitted there earlier. Certain dhammasatthas claim to have been compiled during the first millennium C.E. There are nine primary Burmese dhammathats, namely the Manu and Dhammavisala Dhammathats of the Pagan dynasty, the Waru Dhammathat (1270), Pasedha (1468), Dhammathat Kyaw (1581), and Pyanchi Dhammathats (1614) of the Taungoo dynasty, and the Myingun Dhammathat (1650) of the Konbaung dynasty.[1]

There is an extensive tradition of dhammasattha exegesis, particularly in Myanmar (Burma). Hundreds of dhammasattha, commentaries, and related legal texts are extant in parabaik and palm leaf manuscript form.

Dhammasattha influenced a number of Southeast Asian societies prior to the colonial era in matters concerning marriage, theft, assault, slavery, debt, kingship, property, inheritance as well as other issues. In contemporary Burma (Myanmar), although colonial and post-colonial laws predominate, it remains acceptable practice to use dhammasat in law courts in certain areas of family and inheritance law.

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

Dr Ko Ko Gyi’s Blog