manation 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.

The Sakti of Siva, amalgamated as mentio