stern India and in such proverbs as, they who go to Java
come not back.[383] In the period of the Hunnish and Arab invasions
there may have been many motives for emigration from Gujarat. The land
route to Kalinga was probably open and the sea route offers no great
difficulties.[384]

Another indication of connection with north-western India is found in
the Chinese work _Kao Seng Chuan_ (519 A.D.) or _Biographies of
Eminent Monks_, if the country there called She-p'o can be identified
with Java.[385] It is related that Gunavarman, son of the king of
Kashmir, became a monk and, declining the throne, went first to Ceylon
and then to the kingdom of She-p'o, which he converted to Buddhism. He
died at Nanking in 431 B.C.

Taranatha[386] states that Indo-China which he calls the Koki
country,[387] was first evangelized in the time of Asoka and that
Mahayanism was introduced there by the disciples of Vasubandhu,
who probably died about 360 A.D., so that the activity of his
followers would take place in the fifth century. He also says that
many clergy from the Koki country were in Madhyadesa from the time
of Dharmapala (about 800 A.D.) onwards, and these two statements, if
they can be accepted, certainly explain the character of Javanese and
Cambojan Buddhism. Taranatha is a confused and untrustworthy writer,
but his statement about the disciples of Vasubandhu is confirmed by
the fact that Dignaga, who was one of them, is the only authority
cited in the Kamahayanikan.[388]

The fact that the terms connected with rice cultivation are Javanese
and not loan-words indicates that the island had some indigenous
civilization when the Hindus first settled there. Doubtless they often
came with military strength, but on the whole as colonists and
teachers rather than as conquerors. The Javanese kings of whom we know
most appear to have been not members of Hindu dynasties but native
princes who had adopted Hindu culture and religion. Sanskrit did not
oust Javanese as the language of epigraphy, poetry and even religious
literature. Javanese Buddhism appears to have preserved its powers of
growth and to have developed some special doctrines. But Indian
influence penetrated almost all institutions and is visible even
to-day. Its existence is still testified to by the alphabet in use, by
such titles as Arjo, Radja, Praboe, Dipati (=adhipati), and by various
superstitions about lucky days and horoscopes. Communal land tenure of
the Indian k