The most important records of this period are three Sanskrit inscriptions found at Koetei on the east coast of Borneo[408]. They record the donations made to Brahmans by King Mûlavarman, son of Aśvavarman and grandson of Kuṇḍagga. They are not dated, but Kern considers for palæographical reasons that they are not later than the fifth century. Thus, since three generations are mentioned, it is probable that about 400 A.D. there were Hindu princes in Borneo. The inscriptions testify to the existence of Hinduism there rather than of Buddhism: in fact the statements in the Chinese annals are the only evidence for the latter. But it is most interesting to find that these annals give the family name of the king of Poli as Kauṇḍinya[409] which no doubt corresponds to the Kuṇḍagga of the Koetei inscription. At least one if not two of the Hindu invaders of Camboja bore this name, and we can hardly be wrong in supposing that members of the same great family became princes in different parts of the Far East. One explanation of their presence in Borneo would be that they went thither from Camboja, but we have no record of expeditions from Camboja and if adventurers started thence it is not clear why they went to the _east_ coast of Borneo. It would be less strange if Kaundinyas emigrating from Java reached both Camboja and Koetei. It is noticeable that in Java, Koetei, Champa and Camboja alike royal names end in _varman_.
The architectural monuments of Java are remarkable for their size, their number and their beauty. Geographically they fall into two chief groups, the central (Boroboedoer, Prambanan, Dieng plateau, etc.) in or near the kingdom of Mataram and the eastern (Tjandi Djago, Singasari, Panataran, etc.) lying not at the extremity of the island but chiefly to the south of Soerabaja. No relic of antiquity deserving to be called a monument has been found in western Java for the records left by Pûrnavarman (_c_. 400 A.D.) are merely rocks bearing inscriptions and two footprints, as a sign that the monarch's triumphal progress is compared to the three steps of Vishṇu.
The earliest dated (779 A.D.) monument in mid Java, Tjandi Kalasan, is Buddhist and lies in the plain of Prambanan. It is dedicated to Târâ and is of a type common both in Java and Champa, namely a chapel surmounted by a tower. In connection with it was erected the neighbouring building called Tjandi Sari, a two-storied monastery for Mahayanist monks. Not far distant is Tjandi Sevu, which superficially resembles the 450 Pagodas of Mandalay, for it consists of a central cruciform shrine surrounded by about 240 smaller separate chapels, everyone of which, apparently, contained the statue of a Dhyâni Buddha. Other Buddhist buildings in the same region are Tjandi Plaosan, and the beautiful chapel known as Tjandi Mendut in which are gigantic seated images of the Buddha, Manjuśrî and Avalokita. The face of the last named is perhaps the most exquisite piece of work ever wrought by the chisel of a Buddhist artist.