By examining the evidence for the existence of Hinduism and Buddhism in Southeast Asia, Indian culture, the acceptance of this religion by the leaders and people of the region and the way in which the Southeast adopted and adapted This religion was accepted because of the impact of these religions and the influence of Indian culture. Buddhism originated in Southeast Asia from aspects of pre-existing religions. It was founded specifically in India by Siddhartha Gautama or the Buddha who lived in northern India from the 6th to mid-4th centuries. This philosophy has played a role in the social, spiritual and cultural life of Asia. Buddhism took three main forms: Theravada, Hinayana (the little vehicle), and Mahayana. For example, Theravada focuses on public worship, discourse and celebration. Theravada means "the Way of the Ancients" and emphasizes meditation, simplicity, and an interpretation of nirvana as the renunciation of human consciousness and self. In this form, the Buddha is not considered a god and other gods are given less importance. While the Mahayana (the Great Vehicle) rejected the belief that monks were allowed to achieve salvation, which was a Theravada belief. This form is more complicated and involves a greater ritual than that specified by Buddha. Mahayana appealed to people who believed that the Buddha's original teachings did not offer enough spiritual comfort. Unlike Theravada, Mahayana considers the Buddha to be a divine deity. Other deities such as bodhisattvas have reached nirvana, but choose to remain on earth. This form also relied more on priests and scriptures. The Buddha and Bodhisattvas were seen as the people who would help those struggling to achieve salvation. Buddhists follow the medium that brought about the emergence of communism and the resurgence of authoritarianism. But the communist doctrine has no precedent in cultural traditions nor sanction in current national aspirations. Religions in communism respond well to the urgency of the problem of current communist criticism and the exploitation of religious personnel. These philosophies in Southeast Asia are best described in their relationship to the influx of communist doctrines. The leaders, when they arrived in Southeast Asia, acted immediately. The rulers supported both religions and did not cause much controversy about it. They allowed him to have an influence on their people and to incorporate religions into the arts, literature, language and daily life in general. The royalty of this region seems to have found it advantageous to demonstrate impartiality in their support of these philosophies..