Sivaism, without any hostility to Vishnuism or Buddhism, was the dominant creed.  The earliest known inscription, that of Vo-can, contains indications of Buddhism, but three others believed to date from about 400 A.D. invoke Siva under some such title as Bhadresvara, indicating that a temple had been dedicated to him by King Bhadravarman.  Thus the practice of combining the names of a king and his patron deity in one appellation existed in Champa at this early date.[350] It is also recorded from southern India, Camboja and Java.  Besides Siva one of the inscriptions venerates, though in a rather perfunctory manner, Uma, Brahma, Vishnu and the five elements.  Several inscriptions[351] give details of Sivaite theology which agree with what we know of it in Camboja.  The world animate and inanimate is an emanation from Siva, but he delivers from the world those who think of him.  Meditation, the practice of Yoga, and devotion to Siva are several times mentioned with approval.[352] He abides in eight forms corresponding to his eight names Sarva, Bhava, Pasupati, Isana, Bhima, Rudra, Mahadeva, and Ugra.  He is also, as in Java, Guru or the teacher and he has the usual mythological epithets.  He dances in lonely places, he rides on the bull Nandi, is the slayer of Kama, etc.  Though represented by figures embodying such legends he was most commonly adored under the form of the linga which in Champa more than elsewhere came to be regarded as not merely symbolic but as a personal god.  To mark this individuality it was commonly enclosed in a metal case (kosha) bearing one or more human faces.[353] It was then called mukhalinga and the faces were probably intended as portraits of royal donors, identified with the god in form as well as in name.  An inscription of 1163 A.D. records the dedication of such a kosha, adorned with five royal faces, to Srisanabhadresvara.  The god, it is said, will now be able to give his blessing to all regions through his five mouths which he could not do before, and being enclosed in the kosha, like an embryo in the matrix, he becomes Hiranyagarbha.  The linga, with or without these ornaments, was set on a snanadroni or stone table arranged for receiving libations, and sometimes (as in Java and Camboja) four or more lingas were set upon a single slab.  From A.D. 400 onwards, the cult of Siva seems to have maintained its paramount position during the whole history of Champa, for the last recorded Sanskrit inscription is dedicated to him.  From first to last it was the state religion.  Siva is said to have sent Uroja to be the first king and is even styled the root of the state of Champa.

An inscription[354] of 811 A.D. celebrates the dual deity Sankara-Narayana.  It is noticeable that Narayana is said to have held up Mt.  Govardhana and is apparently identified with Krishna.  Rama and Krishna are both mentioned in an inscription of 1157 which states that the whole divinity of Vishnu was incarnate in King Jaya Harivarman I.[355] But neither allusions to Vishnu nor figures of him[356] are numerous and he plays the part of an accessory though respected personage.  Garuda, on whom he rides, was better known than the god himself and is frequently represented in sculpture.