Gunapriya and Udayana received posthumous titles meaning 'She who is immortalised (dhinarma) in Burwan' and 'He who is immortalised in Banuwka'. The name Burwan might be preserved in the village of Buruan, in Gianyar. In a nearby village, Kutri, three pura contain images probably connected with several ancient royal figures. The most famous of these images is that of Durga slaying the demon Mardini now kept in Pura Kedharman. This statue displays attributes of early East Javanese sculpture. Several scholars have suggested that this statue may be the memorial image of Gunapriya, though there is    no direct evidence for such an association. The location of Banuwka is still unknown as no extant village bears such a name.

The connection between Java and Bali was strengthened when the eldest son of this couple, Airlangga, married a Javanese princess, daughter of Dharma-wangsa Teguh. After a struggle in which he defeated his enemies who had destroyed the kingdom of his father-in-law, Airlangga was installed as king of Java in 1037. Thus although Airlangga was born in Bali as the Balinese ruler's eldest son, he never ruled there. He attempted to have his own son installed as king of Bali, but his petition through a priestly envoy was rejected.

Dharmawangsa Marakata, Airlangga's younger brother ruled Bali between 1022 and 1025. His inscriptions depict Dharmawangsa as a protector of his people who was looked upon as a source of legal justice. A statue of the Bodhisattva Amoghapasa at Kutri has been associated with Dharmawangsa. Other statues connected with ancient royal figures from this period include a Ganesha and a pair of sandals on the same block of stone; the sandals denote a god or royal person who for some unknown reason was not depicted directly.

Anak Wungsu, the youngest child of Gunapriya and Udayana, then succeeded to the throne. However, the lapse of time between Dharmawangsa's last inscription and Anak Wungsu's first is very long; nothing is heard of Anak Wungsu until 1049. We do not know whether other inscriptions existed which have not been discovered, or whether there was a real power vacuum during this time. Despite this long delay, Anak Wungsu issued a large number of inscriptions: 28 are known. They describe him as a compassionate ruler who always kept his mind on the perfection of the mandala of the island of Bali. His inscriptions have been found in south, central, and north Bali, demonstrating that his realm was geographically extensive.

On Mount Panulisan, at an elevation of 1,745 metres, the highest point of Mount Batur's enormous crater wall, stands a temple which has only been opened to non-Balinese in recent decades. Statues here bear dates corresponding to 1011, 1074, 1077 and 1254 (or 1257). A female portrait statue is inscribed on the rear with the name Bhatari Mandul and the date 999 (Saka; 1077 AD). Since this date falls into the reign of Anak Wungsu, Stutterheim suspected that the image depicted Anak Wungsu's queen.

Gunung Kawi and Anak Wungsu

The site of Gunung Kawi ('Poet Mountain') consists of a number of temple facades as well as a number of meditation complexes carved out of soft volcanic tuff. The complex is approached by a steep stairway and gate leading down into the narrow valley of the Pakerisan River, which like the Petanu has carved a deep, narrow course lined with rock faces which lend themselves to use as isolated ceremonial sites. On the north of the stairway, before crossing the river, is a group of four temple facades carved in relief. Across the stream is another group of five temple facades. One of these bears an inscription in Kadiri script: haji lumah ing jalu, the lord who died at Jalu. Jalu means kris or dagger, so the inscription may refer to this precise spot. Scholars associate this personage with Anak Wungsu, based purely on the fact that palaeography has dated the inscription to the approximate period of his reign. The temple facades themselves are mentioned in an inscription from Dharmawangsa as Sanghyang katyagan ing pakrisan mangaran ning amarawati, but perhaps the complex was not completed until the reign of Anak Wungsu. To the east of the temple facades is an ascetic's cloister and further east a long row of meditation niches.

Anak Wungsu was succeeded by Sri Maharaja Sri Walaprabhu, believed to have ruled between 1079 and 1088. We know little about this ruler, as he issued few inscriptions. His importance is that he first used the Sanskrit title Sri Maharaja, whereas the previous kings styled themselves Sang Ratu or Paduka Haji.

A Change of Dynasty

Before Walaprabhu, apparently all Balinese kings were descendants of Warmmadewa. Those who came after Walaprabhu seem to have belonged to a different dynasty. Their names and titles suggest a close connection with the rulers of East Java. The last king of this dynasty was Paduka Bhatara Parameswara Sri Hyang ning Hyang Adidewalancana (1260-1324).

During Adidewalancana's reign, in 1282, Bali was attacked and subjugated by the king of Singasari, Krtanagara. The inscriptions of Basangara (1296) and Sikawana (1300) refer to a non-royal official called Raja Patih Makakasir Kbo Parud. According to Goris, Kbo Parud was not a royal name, so it is possible that this individual was appointed by the Javanese to administer Bali as their representative

Durga statue from Kutri, possibly a representation of Queen Gunapriya. Ancestor statue from Mount Panulisan, so called because these images have no attributes of specific deities.

GOA GAJAH The palaeography of graffiti on the entrance gives a date in the late 11th century. The interior contains Sivaite relics, but Buddhist statuary and collapsed fragments of rock-cut stupa indicate that Buddhists once revered this place as well. The identity of the face on the cave's entrance is controversial. A kala head would be conventional, but Bernet Kempers suggested that it depicts a witch equivalent to Rangda of modern dance, or the villain in the Calon Arang tale. Ganesha statue, Goa Gajah. Goa Gajah. The face is surrounded by carvings representing a mountainous landscape with various animals, in a composition reminiscent of some scenes on Borobudur.

GUNUNG KAWI Royal tombs (top) and the main cloister (bottom). No such temples as these are known to have been constructed in Java. Interestingly, they were carved at a time when no temples were being built in Java. The main cloister consists of a central room surrounded by smaller chambers.