nplaces of Indian
poetry. The deities most frequently mentioned are Siva by himself
and Siva united with Vishnu in the form Hari-Hara. The names of
the kings end in Varman and this termination is also specially
frequent in names of the Pallava dynasty.[261] The magnificent
monuments still extant attest a taste for architecture on a large
scale similar to that found among the Dravidians. These and many other
indications justify the conclusion that the Indian civilization and
religion which became predominant in Camboja were imported from the
Deccan.

The Chinese accounts distinctly mention two invasions, one under
Ch'iao-ch'en-ju (Kaundinya) about 400 A.D. and one considerably
anterior to 265 under Hun-T'ien. It might be supposed that this name
also represents Kaundinya and that there is a confusion of
dates. But the available evidence is certainly in favour of the
establishment of Hindu civilization in Fu-nan long before 400 A.D. and
there is nothing improbable in the story of the two invasions and even
of two Kaundinyas. Maspero suggests that the first invasion came
from Java and formed part of the same movement which founded the
kingdom of Champa. It is remarkable that an inscription in Sanskrit
found on the east coast of Borneo and apparently dating from the fifth
century mentions Kundagga as the grandfather of the reigning
king, and the Liang annals say that the king of Poli (probably in
Borneo but according to some in Sumatra) was called Ch'iao-ch'en-ju.
It seems likely that the Indian family of Kaundinya was
established somewhere in the South Seas (perhaps in Java) at an early
period and thence invaded various countries at various times. But
Fu-nan is a vague geographical term and it may be that Hun-T'ien
founded a Hindu dynasty in Champa.

It is clear that during the period of the inscriptions the
religion of Camboja was a mixture of Brahmanism and Buddhism, the only
change noticeable being the preponderance of one or other element in
different centuries. But it would be interesting to know the value of
I-Ching's statement that Buddhism flourished in Fu-nan in early times
and was then subverted by a wicked king, by whom Bhavavarman[262] may
be meant. _Prima facie_ the statement is not improbable, for there is
no reason why the first immigrants should not have been Buddhists, but
the traditions connecting these countries with early Hinayanist
missionaries are vague. Taranatha[263] states that the disciples of