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Mathura / मथुरा

Krishna Birth Place, Mathura

Mathura is a holy city in the Indian state of Uttar Pradesh.
It is located approximately 50 km north of Agra, and 150 km south of Delhi; about twenty kilometers from holy Vrindavan.
Mathura is believed to be the third oldest living city of the world, only behind Kashi (Varanasi) and Rome.
It is the administrative centre of Mathura District of Uttar Pradesh.
During the ancient period, this was an economic hub, located at the junction of some relatively important caravan routes.
Mathura is reputed to be the birthplace of Krishna at the centre of Braj, called Krishn Janm Bhumi, literary 'Krishna's birth place'.
Muttra is the location of the plantation where Jonathan Small worked in the Sherlock Holmes story "The Sign of Four". Though Muttra sounds like Mathura it is a fictitious place. Mathura never had indigo plantations around it and Mathura is nowhere near the Northwest Provinces.

Introduction of Mathura

Introduction

Mathura is believed to be the third oldest living city of the world, only behind Kashi (Varanasi) and Rome. For the past more than 2,500 years it has witnessed many dynasties and innumerable rulers deciding its destiny and ruling its fate. Nature, mainly through flooding from River Yamuna has wrecked less havoc on its temples, shrines, stupas and monasteries than the waves of marauding invaders. Being a prominent religious city and located on the main highway it has always been on the hit list of the invading armies. Its dauntless spirit always made it to rise up after every fall. Krishna told Arjun in Gita that whenever there is darkness and loss of Dharma he would take incarnation to uplift and reestablish the Dharma (order and rule of law), ominously Mathura recovered miraculously after its devastation at the hands of Huns. After Sikander Lodhi's destruction it saw the revival through Chaitanya Mahaprabhu's disciples, Vallabhacharya, music maestro Haridas, Mirabai, Surdas, and innumerable devotee poets and saints. Again when Aurangzeb let loose hell over this sacred city, Jats and Marathas proved saviours of its cultural vestiges. People mostly regarded it only as a Vaishnava religious city and termed Krishna, its presiding deity, as a mythological figure. It was rediscovered by the civilized world in 1836 when Colonel L.R. Stacy chanced upon a mound and got unearthed an antiquarian masterpiece popularly known as Silenus and a Cage-bearing Yakshi. It turned out to be a groundbreaking momentous discovery. The renowned archaeologist Alexander Cunningham became quite fascinated with Mathura. Between 1853 and 1882 he made several trips to the city and its outskirts and carried out excavation work in different mounds. These mounds proved to be a goldmine of classic sculptures. He and an archaeologist administrator, F.S. Growse (Collector of Mathura) made herculean efforts in bringing out innumerable sculptures and art pieces and in the process unveiled the historical, social, economic and political life of Mathura in last about 2,000 years. Recovery of huge haul of sculptures, inscribed stone-pieces, coins and architraves proved beyond doubt that Mathura in ancient times was a great centre where not only Hinduism, but Buddhism and Jainism also flourished. This book is a humble attempt to piece together these scattered historical facts. It is rather a spiritual journey into Mathura's colourful history. There is some magnetism in Mathura, popularly known as Brajbhoomi, because once in Mathura's lands, one feels immersed in the devotional feelings. This magical land erstwhile was a melting pot of a diverse cultural heritage—rich, diverse and colourful. Hence we hope that tourists, pilgrims and the followers of Krishna, Buddha and Mahavira will find in this book some food for their thoughts. Mathura is such an ancient and sacred city that it should have a huge number of visitors to it. But in comparison to Varanasi or Rome (other cities older than it), the number of its pilgrims, tourists and visitors are far less. Reason being its historical, religious and cultural importance has not yet been publicized properly and aggressively. Hence, feeling a spiritual urge to fulfill this vacuum and promote the glory of ancient Mathura this treatise is being brought out.

Mathura of Today

As per mythological belief Mathura is eternally enjoying the protection of Krishna's fabled wheel (Sudarshana Chakra). For a visitor, the walled city of Mathura is the place for chaste Brajbhasha, peda, dahi (curd), milk, and of course its divine posterboy— Krishna. `Radhey, Radhey! chanting pandas keep alive the township's age-old culture and are always ready to recount innumerable anecdotes related to the lilas of their dear Lord Krishna. Howsoever incongruous it may seem, the congested walled city with its century-old buildings, ahatas, bagichis, akharas and galis–has gelled well with modern antiseptic Mathura. Though the ancient tin lok se nyari Mathura is gone, yet the modern small town continues brimming with enthusiasm and life. A century or more back, the ancient mounds gave way to the mansions, havelis and kothis and now these crumbling mansions are being marred or demolished to make way for residential colonies, commercial establishments and multi-storeyed apartments. The historically oldest structures of the city chronologically are–Satiburj (17th century), Manoharpura's mosque (Ahmad Shah's period), Jama Masjid of Chowk (Aurangzeb's times), Idgah Masjid (Aurangzeb's period), Dwarkadhish Mandir (19th century), old Museum (19th century), Lala Babu's cenotaph (19th century), Collectorate (1860), and Sacred Heart Catholic Church (19th century). It is difficult to come across an original walled city house today. Old era is gone and so has its architecture and lifestyle. Today's generation does not realize what a treat it is to live in huge, spacious, airy mansions, hence only a few dozen houses have got old dalans, sahans and small gardens in their courtyards. Multicultural flair still exists in the city hence adherents of every creed and religion have got their place of worship here. While the Jama Masjid of Chowk dominates the landscape of the old walled city, the spires of Krishna Janmabhumi temple have got an aura of highest religiosity. JambuSwami Jain temple of Chaurasi and Sacred Heart Church of Sadar Bazar have got their own believers. The entire walled city of Mathura always bustles with activity as there is one festivity or other through out the year.

Chaubes of Mathura

(न केशव समो देव न मथुरा समो द्विज)
(Na Keshava samo deva na Mathura samo dvija)
[i.e No god like Keshava, and no Brahman like a Mathuriya Chaube.] Thus is said in the Varaha Purana about Krishna and the Chaubes of Mathura. Since then little has changed in Chaubes. They are a peculiar race and must not be passed over so summarily. Till middle of 20th century they were very celebrated as wrestlers. Their Bhuteshwar Akhara (arena) was popular far and wide in whole of North India. In the religious Sanskrit text `Mathura Mahatmya', their learning and other virtues also are profusely extolled. Extremely fair in colour, sporting tilak on their forehead, wearing rudraksha beaded garlands in their necks, frequently chanting `Radhey, Radhey' while greeting each other, sporting crisp muslin kurti and dhoti they may always be seen with their portly forms lolling about near the most popular ghats and temples. One of their most noticeable peculiarities is that they are very reluctant to make a match with an outsider, and if by any possibility it can be managed, will always find bridegrooms for their daughters among the residents of the town. Hence the popular saying:

‘मथुरा की बेटी गोकुल की गाय
कर्म फूटे तो अन्त कू जाय’

Which may thus be roughly rendered: `Mathura's daughters and Gokul's cows will never move out while fate allows.' Because as is implied, there is no other place where they are likely to be so well off. In the later half of 19th century a considerable migration of Chaube populace was made to Mainpuri, where the Mathuria Chaubes now form a large and wealthy section of the community and are in every way of life better than the parent stock. On important festive occasions bhang-rolling groups of Chaubes are a sight worth enjoying. They complete the masti (revelry) of Braj.

Jainism In Krishna's Land

Neminath was the 22nd Tirthankara of Jain religion. He was the cousin brother of Lord Krishna. There is a place called Shauripur (near Bateswar) in Bah Tehsil of district Agra. King of Shauripur Andhak Vrishni had ten sons. Eldest son was Samudravijai, while the youngest one was Vasudeo. Neminath took birth in the house of Samudravijai, while Sri Krishna was born in the house of Vasudeo. Out of fear from Jarasandh Yadavas left Shauripur lock, stock and barrel and got settled at Dwarkapuri. There Neminath became an ascetic. He left behind his would-be-bride and after scaling the Girnar hilltop started his penance there. Following the footsteps of Lord Rishabhdeo, he renounced his cloths and turned a digambara (bare bodied). Vasudeo married the sister of Mathura's king Kansa and moved to stay there. Hence being related to each other Sri Krishna and his devotees and followers of Jain Tirthankara Neminath had no acrimony between them. Gradually Mathura turned into a centre of Jainism as well. The inscriptions on artpieces discovered from the Kankali mound of Mathura date from second century BC to fifth century AD; hence they sufficiently prove the antiquity of Mathura as a very old and important centre of Jainism.
Historian and renowned archaeologist Fuhrer narrates the antiquity of Jainism at Mathura like this: "This stupa is so ancient that till writing of the inscription the original description of the stupa has gone out of local populace's memory." Innumerable Jain sculptures discovered from several sites at Mathura prove beyond doubt that Jainism remained prevalent in this region for many centuries and also got patronage of many of the contemporary successive rulers of this part of the world.
Jambu Swami (Chaurasi) Jain mandir is located on the outskirts of Mathura city, close to the Govardhan crossing on Agra–Delhi bypass road. It is believed that Jambu Swami here practiced penance, and that his name is recorded in an old inscription on a stone slab that is still preserved under the altar. He is reputed the last of the Kevalis, or divinely inspired teachers, being the pupil of Sudharma, who was the only surviving disciple of Mahavira, the great apostle of the Digambaras. In this magnificent Jain temple are placed his footprints. Every year between Kartika Krishna's dvitiya to astami, Rathotsava (chariot-pulling), an annual fair, is held here. Kankali mound was near to it from where hundreds of Jaina sculptures were found out. One statue of the 24th Tirthankara Lord Mahavira was discovered from Chaurasi mound, which is said to have been chiseled during Kumargupta's reign. On the Chaurasi mound stands the Jambu Swami temple.
A famous art historian writing in `Indian Sculpture Art', reiterates that Mathura's Shunga Age art is mainly of Jain order. Mathura, up to the end of 3rd century AD flourished as an important centre of Jaina art and iconography. In comparison to contemporary Jaina centres in the other parts of the country, the position of Mathura is much superior. Epigraphical sources reveal that during 2nd century BC to about 3rd century AD several Jaina monuments existed at Mathura; famous being Sanctuary, hall, cistern and a Jaina temple built by the courtesan Vasu. Stupa at Kankali Tila termed as deva-nirmita (built by God) due to its hoary antiquity, which continued to exist at least up to sam. 1036, that is, 979 AD.
Following archaeological material, strictly Jaina in nature, has come down to us from the Mathura region: Some symbols, including 20 Ayagapattas and 5 Silapattas. Figures of seated Tirthankaras, 93 in number. Figures of standing Tirthankaras, 26 in number. Male Divinities, 17 representations. Female Divinities, 8 representations.
The Jainas had their own stupas, and stupa worship has been depicted in a number of sculptures. Actual Jaina stupas were very few but the most important of them was that of Mathura at Kankali Tila. From Mathura 27 stone tablets, mostly square, or sometimes rectangular in shape, have been brought to light. Very often in the inscriptions appearing on them they have been named as Ayagapatta or Silapattas installed for the worship of the Arhats. The word Ayagapatta is obviously a compound word meaning a tablet or patta installed in an ayaga (place of worship). Ayagapattas were installed on high platforms in the stupa premises, they served as media for the worship of the stupa, and flowers and other offerings were directly placed on them. Most of the Ayagapattas have been roughly attributed to a period between the times of Mahakshatrapa Shodas and Kushanas. The Ayagapattas and Silapattas show a very rich variety of religious and secular symbols such as the group of eight or even fourteen auspicious marks (nangalas), the wish fulfilling tree (Kalpavriksha), full vase (purnaghata), stupa, dragons etc. Ayagapattas and Silapattas are carved on one side only. In the border frame of the slab there appear motifs like wine creepers (drakshalata), sacred symbols (mangalas), winged animals (ihamrigas) and dancing figures. In the inner field along with the decorative motifs and auspicious marks, there are to be seen some sacred objects such as the wheel (chakra) or sacred seat (bhadrasana). In the centre sits the Jina. National Museum Delhi, State Museum Lucknow and Government Museum Mathura have got the following Ayagapattas as their pride possession.

Gallery

Krishna Birth Place, Mathura
Govind Deo Temple, Vrindavan, Mathura
Rang Nath Temple, Vrindavan, Mathura
Banke Bihari Temple, Vrindavan, Mathura
Kusum Sarovar, Govardhan, Mathura
Haridev Temple, Govardhan, Mathura
Radha Rani Temple, Barsana, Mathura
Nand Ji Temple, Nandganv, Mathura
Baldev Temple, Baldev, Mathura
Gautama Buddha
Vishram Ghat, Mathura
Chaurasi Jain Temple, Mathura
Sati Burj, Mathura
Holi Gate, Mathura
Potra Kund, Mathura
Dwarkadhish Temple, Mathura
Mathura Museum
Eidgah Mathura
Bhuteshwar Mahadev Temple, Mathura
Birla Temple, Mathura
Radha Krishna, Krishna Birth Place, Mathura
Vishram Ghat, Mathura
Rangeshwar Mahadev, Mathura
Birla Temple, Mathura

Temples Of Mathura

Bhuteshwar Mahadev · Dirgha Vishnu Temple · Dwarkadhish Temple · Gatashram Temple · Krishn Janm Bhumi · Gokarneshwar Mahadev · Gaudiya Matha Shri Keshavji · Kankali Devi Temple · Mahavidya Temple · Mathura Devi Temple · Pipaleshwar Mahadev · Padmanabhji Temple · Rangeshwar Mahadev · Adivarah Temple

@@ Line 22: / Line 22: @@
 Mathura is believed to be the third oldest living city of the world, only behind Kashi ([[Varanasi]]) and Rome. For the past more than 2,500 years it has witnessed many dynasties and innumerable rulers deciding its destiny and ruling its fate. Nature, mainly through flooding from River [[Yamuna]] has wrecked less havoc on its temples, shrines, stupas and monasteries than the waves of marauding invaders. Being a prominent religious city and located on the main highway it has always been on the hit list of the invading armies. Its dauntless spirit always made it to rise up after every fall. Krishna told [[Arjun]] in [[:hi:गीता|Gita]] that whenever there is darkness and loss of Dharma he would take incarnation to uplift and reestablish the Dharma (order and rule of law), ominously Mathura recovered miraculously after its devastation at the hands of Huns. After Sikander Lodhi's destruction it saw the revival through [[Chaitanya Mahaprabhu]]'s disciples, [[Vallabhacharya]], music maestro [[Haridas]], [[Mirabai]], [[Surdas]], and innumerable devotee poets and saints. Again when [[Aurangzeb]] let loose hell over this sacred city, Jats and Marathas proved saviours of its cultural vestiges.
 People mostly regarded it only as a Vaishnava religious city and termed Krishna, its presiding deity, as a mythological figure. It was rediscovered by the civilized world in 1836 when Colonel L.R. Stacy chanced upon a mound and got unearthed an antiquarian masterpiece popularly known as Silenus and a Cage-bearing Yakshi. It turned out to be a groundbreaking momentous discovery. The renowned archaeologist [[Alexander|Alexander Cunningham]] became quite fascinated with Mathura. Between 1853 and 1882 he made several trips to the city and its outskirts and carried out excavation work in different mounds. These mounds proved to be a goldmine of classic sculptures. He and an archaeologist administrator, [[F.S. Growse]] (Collector of Mathura) made herculean efforts in bringing out innumerable sculptures and art pieces and in the process unveiled the historical, social, economic and political life of Mathura in last about 2,000 years. Recovery of huge haul of sculptures, inscribed stone-pieces, coins and architraves proved beyond doubt that Mathura in ancient times was a great centre where not only Hinduism, but Buddhism and Jainism also flourished. This book is a humble attempt to piece together these scattered historical facts. It is rather a spiritual journey into Mathura's colourful history. There is some magnetism in Mathura, popularly known as Brajbhoomi, because once in Mathura's lands, one feels immersed in the devotional feelings. This magical land erstwhile was a melting pot of a diverse cultural heritage—rich, diverse and colourful. Hence we hope that tourists, pilgrims and the followers of Krishna, [[Buddha]] and [[Mahavira]] will find in this book some food for their thoughts. Mathura is such an ancient and sacred city that it should have a huge number of visitors to it. But in comparison to Varanasi or Rome (other cities older than it), the number of its pilgrims, tourists and visitors are far less. Reason being its historical, religious and cultural importance has not yet been publicized properly and aggressively. Hence, feeling a spiritual urge to fulfill this vacuum and promote the glory of ancient Mathura this treatise is being brought out.
+==Mathura of Today==
+As per mythological belief Mathura is eternally enjoying the protection of Krishna's fabled wheel
+(Sudarshana Chakra). For a visitor, the walled city of Mathura is the place for chaste [[Brajbhasha]], peda, dahi (curd), milk, and of course its divine posterboy— [[Krishna]]. `Radhey, Radhey! chanting pandas keep alive the township's age-old culture and are always ready to recount innumerable anecdotes related to the lilas of their dear Lord Krishna. Howsoever incongruous it may seem, the congested walled city with its century-old buildings, ahatas, bagichis, akharas and galis–has gelled well with modern antiseptic Mathura. Though the ancient '''tin lok se nyari''' Mathura is gone, yet the modern small town continues brimming with enthusiasm and life. A century or more back, the ancient mounds gave way to the mansions, havelis and kothis and now these crumbling mansions are being marred or demolished to make way for residential colonies, commercial establishments and multi-storeyed apartments. The historically oldest structures of the city chronologically are–Satiburj (17th century), Manoharpura's mosque (Ahmad Shah's period), Jama Masjid of Chowk (Aurangzeb's times), Idgah Masjid ([[Aurangzeb]]'s period), [[Dwarkadhish Temple, Mathura|Dwarkadhish Mandir]] (19th century), old Museum (19th century), Lala Babu's cenotaph (19th century), Collectorate (1860), and Sacred Heart Catholic Church (19th century). It is difficult to come across an original walled city house today. Old era is gone and so has its architecture and lifestyle. Today's generation does not realize what a treat it is to live in huge, spacious, airy mansions, hence only a few dozen houses have got old dalans, sahans and small gardens in their courtyards. Multicultural flair still exists in the city hence adherents of every creed and religion have got their place of worship here. While the Jama Masjid of Chowk dominates the landscape of the old walled city, the spires of Krishna Janmabhumi temple have got an aura of highest religiosity. JambuSwami Jain temple of Chaurasi and Sacred Heart Church of Sadar Bazar have got their own believers. The entire walled city of Mathura
+always bustles with activity as there is one festivity or other through out the year.
+==Chaubes of Mathura==
+'''(न केशव समो देव न मथुरा समो द्विज)'''<br />
+'''(Na Keshava samo deva na Mathura samo dvija)'''<br />
+[i.e No god like Keshava, and no Brahman like a Mathuriya Chaube.] Thus is said in the Varaha Purana about Krishna and the Chaubes of Mathura. Since then little has changed in Chaubes. They are a peculiar race and must not be passed over so summarily. Till middle of 20th century they were very celebrated as wrestlers. Their Bhuteshwar Akhara (arena) was popular far and wide in whole of North India. In the religious Sanskrit text `Mathura Mahatmya', their learning and other virtues also are profusely extolled. Extremely fair in colour, sporting tilak on their forehead, wearing rudraksha beaded garlands in their necks, frequently chanting `Radhey, Radhey' while greeting each other, sporting crisp muslin kurti and dhoti they may always be seen with their portly forms lolling about near the most popular ghats and temples. One of their most noticeable peculiarities is that they are very reluctant to make a match with an outsider, and if by any possibility it can be managed, will always find bridegrooms for their daughters among the residents of the town. Hence the popular saying:
+<poem>‘मथुरा की बेटी गोकुल की गाय
+कर्म फूटे तो अन्त कू जाय’</poem>
+Which may thus be roughly rendered: `Mathura's daughters and Gokul's cows will never move out while fate allows.' Because as is implied, there is no other place where they are likely to be so well off. In the later half of 19th century a considerable migration of Chaube populace was made to Mainpuri, where the Mathuria Chaubes now form a large and wealthy section of the community and are in every way of life better than the parent stock. On important festive occasions bhang-rolling groups of Chaubes are a sight worth enjoying. They complete the masti (revelry) of [[Braj]].
 ==Jainism In Krishna's Land==
@@ Line 35: / Line 49: @@
 The Jainas had their own stupas, and stupa worship has been depicted in a number of sculptures. Actual Jaina stupas were very few but the most important of them was that of Mathura at Kankali Tila. From Mathura 27 stone tablets, mostly square, or sometimes rectangular in shape, have been brought to light. Very often in the inscriptions appearing on them they have been named as Ayagapatta or Silapattas installed for the worship of the Arhats. The word Ayagapatta is obviously a compound word meaning a tablet or patta installed in an ayaga (place of worship).
 Ayagapattas were installed on high platforms in the stupa premises, they served as media for the worship of the stupa, and flowers and other offerings were directly placed on them. Most of the Ayagapattas have been roughly attributed to a period between the times of Mahakshatrapa Shodas and Kushanas. The Ayagapattas and Silapattas show a very rich variety of religious and secular symbols such as the group of eight or even fourteen auspicious marks (nangalas), the wish fulfilling tree (Kalpavriksha), full vase (purnaghata), stupa, dragons etc. Ayagapattas and Silapattas are carved on one side only. In the border frame of the slab there appear motifs like wine creepers (drakshalata), sacred symbols (mangalas), winged animals (ihamrigas) and dancing figures. In the inner field along with the decorative motifs and auspicious marks, there are to be seen some sacred objects such as the wheel (chakra) or sacred seat (bhadrasana). In the centre sits the Jina. National Museum Delhi, State Museum Lucknow and Government [[Museum Mathura]] have got the following Ayagapattas as their pride possession.
-==European Visitors To Mathura And Their Accounts==
-The French traveller and physician Francois Bernier was in Hindustan between 1656 and 1668 and closely followed the contemporary events at Mughal court. While travelling between Agra and Delhi- in 1663 he left an account about Mathura and its surroundings like this: "Between [[Delhi]] and [[Agra]], a distance of fifty or sixty leagues, there are no fine towns such as travellers pass through in France; the whole road is cheerless and uninteresting; nothing is worthy observation but Maluras, where an ancient and magnificent temple of idols is still to be seen; a few tolerably handsome caravansaries, a day's journey from each other; and a double row of trees planted by order of Jehan-Guyre, and continued for one hundred and fifty leagues, with small pyramids or turrets, erected from kosse to kosse, for the purpose of pointing out the different roads. Wells are also frequently met with, affording drink to travellers, and serving to water the young trees."<br />
-Another French traveller named Tavernier, covering his first journey from Delhi to Agra in 1659, calls Mathura as the Shah ki Sarai and gives the name Mathura to the temple of Keshava Deva: " From Dehly to Badelpoura, 8 coss; From Badelpoura to Peleul-ki-sera, 18 coss; From Peleul-ki-sera to Cotki-sera, 15 coss; From Cotki-sera to Cheki-sera, 16 coss."
-"At Cheki-sera there is one of the grandest pagodas in India with an asylum for apes, both for those commonly in the place and those from the neighbouring country, where the Banias provide them with food. This pagoda is called Mathura; formerly it was held in much greater veneration by the idolaters than it is at present, the reason being that the Jumna then flowed at the foot of the pagoda, and the Banias, both those of the place and those who came from afar in pilgrimage to perform their devotions there, were able to bathe in the river before entering the pagoda, and after coming out of it before preparing to eat, which they must not do without bathing; besides, they believe that by bathing in running water their sins are more effectually removed. But for some years back the river has taken a northerly course, and flows at a good coss distance from the pagoda; this is the reason why so many pilgrims do not visit it now."
-While on his second journey about Mathura, Tavernier wrote like thus: "After the pagodas of Jagannath and Benares, the most considerable used to be that of Muttra, about 18 coss from Agra, on the road to Delhi. It is one of the most sumptuous buildings in all India, and was visited by the greatest concourse of pilgrims; but at present scarcely any are to be seen there, the idolaters having gradually lost the devotion which they had for this pagoda, since the river Jumna, which used to pass close to it, has changed its course, and now flows half a league away. For when pilgrims have bathed in the river it takes them too much time to return to the pagoda, and during that period they may encounter something which renders them impure and unclean. Although this pagoda, which is very large, is a hollow, it is visible from more than 5 or 6 coss distance, the building being very elevated and magnificent. The stones which were used in its construction are of a red colour, and are obtained from a large quarry near Agra. They split like our slates, and some of them, which are 15 feet long and 9 or 10 feet wide, are of 6 fingers in thickness, that is to say, they are split by the quarrymen to the required size; beautiful columns are made of them also. The fortress of Agra, the walls of Jahanabad, the palace of the Emperor, the two mosques, and some houses of the great nobles are built of the same stone.
-Returning to the pagoda, it is seated on a great platform of octagonal shape, faced with cut stone, around which there are two courses of animals, chiefly monkeys, carved in relief. One of the courses is only 2 feet from the ground floor, and the other 2 feet from the level of the platform. It is reached by two staircases of fifteen or sixteen steps each, the steps being only 2 feet long, so that two persons are unable to ascend side-by-side. One of these staircases leads to the great gate of the pagoda, and the other behind the choir. But the pagoda occupies scarcely half the platform, the other half serving as a grand area in front. Its form, like those of the other pagodas, is that of a cross, and in the middle there rises a lofty dome, with two other little smaller at the sides. On the exterior of the building, from base to summit, there are numerous figures of animals such as rams, monkeys and elephants, carved in stone, and all round are niches containing different monsters. From the foot of each of the three domes up to their summit, at intervals, there are windows from 5 to 6 feet high, and at each a kind of balcony where four persons can sit. Each balcony is covered by a small canopy, and some are sustained by four columns, other by eight, but then they are in pairs and in contact with one another. Around these domes there are also niches full of figures which represent demons, one with four arms, another four legs; some of them have the heads of men on the bodies of beasts, with horns and long tails which twine round their legs. There are, finally, numerous images of monkeys, and it is a terrible thing to have before the eyes so many ugly representations. The pagoda has but one door, which is very high, and on both sides there are many columns and images of men and monsters. The choir is enclosed by a screen of stone columns 5 to 6 inches in diameter, and no one may enter these except the principal Brahmans, who have access by a small secret door which I could not see. When I visited this pagoda I asked some Brahmans, who were there if I might see the great Ram Ram, that is to say the great idol.They replied that if I gave them something they would go to ask leave of their Superior; this they did as soon as I had placed two rupees in their hands. I waited less than half an hour when the Brahmans opened a door inside the middle of the screen, for on the outside there is none, the screen itself being closed. I saw across it, at about 15 or 16 feet from the door, as it were a square altar covered with a piece of old brocade of gold and silver, and on it the great idol which they call Ram Ram. Only the head, which is of black marble, can be seen, and he has for eyes what appear to be two rubies. All the body from the neck to the feet is covered by a robe of red velvet with some embroidery, and the arms cannot be seen. There are two other idols beside him 2 feet in height or thereabouts; they are arranged in the same manner, save that they have the faces white, and they are called Becchor. I also saw in this pagoda a machine 15 to 16 feet square and about 12 to 15 feet high, covered with painted calico on which all kinds of demons are represented. This machine was supported on four small wheels, and I was told that it was the car on which their great god is placed at the solemn days when he goes to visit the other gods, and is taken to the river by the people on the occasion of their principal festival."
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-Father Tieffenthaller, who visited Mathura in 1745, after mentioning the two mosques (lama Masjid and Katra Masjid) goes on to describe the streets as narrow and dirty and most of the buildings as in ruins; the fort very large and massive, like a mountain of hewn stone, with an observatory, which was only a feeble imitation of the one at Jaypur, but with the advantage of being much better raised. The only other spot that he particularizes is the Visrant (or Vishram) ghat.
-When Father Tieffenthaller visited Vrindavan, in 1754, he noticed only one long street, but states that this was adorned with handsome, not to say magnificent, buildings of beautifully carved stone, which had been erected by different Hindu Rajas and nobles, either for mere display, or as occasional residences, or as embellishments that would be acceptable to the local divinity. The absurdity of people coming from long distances merely for the sake of dying on holy ground, all among the monkeys–which he describes as a most intolerable nuisance–together with the frantic idolatry that he saw rampant all around, and the grotesque resemblance of the Bairagis to the hermits and ascetics of the earlier ages of Christianity, seem to have given the worthy missionary such a shock that his remarks on the buildings are singularly vague and indiscriminating.<br />
-The metalling of the Delhi road was done in 1860 as a principal famine relief work; which was not only a boon at that time, but still continues as a source of the greatest advantage to the district. The old imperial thoroughfare, which connected the two capitals of Mughals, Agra and Lahore, kept closely to the same line, as is still shown by the dozens of surviving ponderous kos minars, which may be seen still standing at intervals of about three miles, and nowhere at any great distance from the way side.<br />
-Here was the "delectable alley of trees, the most incomparable ever beheld," which the Emperor Jahangir enjoys the credit of having planted. That it was really a fine avenue is attested by the language of the sober Dutch topographer, John de Laet, who, in his India Vera, written in 1631, that is, early in the reign of Shahjahan, speaks of it in the following terms:- "The whole of the country between Agra and Lahore is well-watered and by far the most fertile part of India. It abounds in all kinds of produce, especially sugar. The highway is bordered on either side by trees which bear a fruit like the mulberry, and," as he adds in another place, "form a beautiful avenues," "At intervals of five or six coss," he continues, "there are saraes built either by the king or by some of the nobles. In these travelers can find bed and lodging; when a person has once taken possession he cannot be turned out by any one." The glory of the road, however, seems to have been of short duration, for even so late as 1825, Bishop Heber, on his way down to Kolkata, was apparently much struck with what he calls "the wildness of the country", but mentions no avenue, as he certainly would have done had one then existed. Thus it is clear that about the middle of 19th century administrators of the district were the only persons entitled to the traveller's blessing for the magnificent and almost unbroken canopy of over-arching boughs, which extended for more than thirty miles from the city of Mathura to the border of the Gurgaon district, and formed a sufficient protection from even the mid-day glare of an Indian summer's sun. Alas! now nothing remains even of that glory. Though the country has now generally been brought under cultivation, and can scarcely be described as even well wooded, there are still here and there many patches of waste land covered with low trees and jungle, which might be considered to justify the Bishop's epithet of wild-looking.
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-Victor Jacquemont, who came out to India on a scientific mission on behalf of the Paris Museum of Natural History, and passed through Agra and Mathura on his way to the Himalayas in the cold weather of 1829-30, writes about Mathura region like this: "Nothing can be less picturesque than the Yamuna. The soil is sandy and the cultivated fields are intermingled with waste tracts, where scarcely anything will grow but the capparis aphylla and one or two kinds of zyzyphus. There is little wheat; barley is the prevailing cereal, with peas, sesamum and cotton. ….The villages are far apart from one another and present every appearance of decay. Most of them are surrounded by strong walls flanked with towers, but their circuit often encloses only a few miserable cottages."<br />
-Further narrating about the city of Mathura Jacquemont concludes: "The streets are the narrowest, the crookedest, the steepest and dirtiest that I have ever seen."<br />
-Mons. Victor Jacquemont, who passed through Vrindavan in the cold weather of 1829-30, has left rather a fuller description of the religious town. He says, "This is a very ancient city, and I should say of more importance even than Mathura. It is considered one of the most sacred of all among the Hindus, an advantage which Mathura also possesses, but to a lesser degree. Its temples are visited by multitudes of pilgrims, who perform their ablutions in the river at the different ghats, which are very fine. All the buildings are constructed of red sandstone, of a closer grain and of a lighter and less disagreeable colour than that used at Agra: it comes from the neighbourhood of [[Jaypur]], a distance of 200 miles. Two of these temples have the pyramidal form peculiar to the early Hindu style, but without the little turrets which in the similar buildings at Benares seem to spring out of the main tower that determines the shape of the edifice. They have a better effect, from being more simple, but are half in ruins." (The temples that he means are [[Madan Mohan Temple|Madan Mohan]] and [[Jugal Kishor Temple|Jugal Kishor]]). "A larger and more ancient ruin is that of a temple of unusual form. The interior of the nave is like that of a Gothic church; though a village church only, so far as size goes. A quantity of grotesque sculpture is pendant from the dome, and might be taken for pieces of turned wood. An immense number of bells, large and small, are carved in relief on the supporting pillars and on the walls, worked in the same stiff and ungainly style. Many of the independent Rajas of the west, and some of their ministers (who have robbed them well no doubt) are now building at [[Vrindavan]] is the largest purely Hindu city that I have seen. I could not discover in it a single mosque. Its suburbs are thickly planted with fine trees, which appear from a distance like an island of verdure in the sandy plain." (These are the large gardens beyond the temple of Madan Mohan, on the old Delhi Road). "The Doab, which can be seen from the top of the temple, stretching away on the opposite side of the [[Yamuna]], is still barer than the country on the right bank."<br />
-Jacquemont, who saw the sarai of [[Chhata]] town in the year 1829, describes it as "a large fortress, of fine appearance from the outside, but it will not do to enter, for inside there is nothing but misery and decay, as everywhere else, except perhaps at Mathura and Vrindavan."
-==A Buddhist Mathura As Seen By The Chinese Travellers==
-Mathura's association with [[Buddhism]] is amply corroborated by the accounts of the foreign travellers. The Greek writer [[Megasthenes]], Pliny and Ptolemy who either visited or wrote about Shurasena or Mathura in their records are silent over this issue as by that time Buddhism was not popular,
-although efforts were being made to propagate it. One important figure responsible for establishing the association of Buddhism with Mathura in the pre-Christian centuries is Bhadra Kapilani, who was the wife of Mahakasyapa, one of the main disciples of the Buddha. Mathura was her native place. One Mahadev, associated with the second Buddhist council was the son of a Brahmana of Mathura. The Tibetan and Chinese translations of Vasumitra reveal that the second council, of Vaishali was called to discuss the five dogmas of Mahadev.<br />
-The Chinese traveller Fa-hien who visited the place in the beginning of the 5th century AD furnished significant data in his travel memories. The mission of his journey was to collect the original Buddhist texts and commentaries. Starting from Lanchow in central China he covered most of the distance on foot and passing through the Gobi desert and other difficult routes reached Mathura which he recorded as the first kingdom with the capital of the same name, situated on the Jamuna. According to him everybody from highest to lowest rank had faith in Buddhism and it was so from the time of the Buddha.<br />
-Fa-hien further informs that the religious establishments were in possession of copper plate grants testifying the evidence of their historicity. There were twenty monasteries on both sides of the river and 3000 monks resided in them. The number of monks and priests is sometimes stated as ten thousand. Besides, he saw six stupas (relic towers) out of which the most important and venerable was of Shariputra. The stupas commemorate the sacred memory of Ananda and Mudgalaputra, the great teacher of Samadhi or meditation. The stupa of Ananda was more popular among women (probably due to the fact that he persuaded the Buddha to permit the women folk into the Sangha). The remaining three stupas were to pay respect to the holy books, the Tripitakas i.e. Abhidharma, Sutra and Vinaya.
-Fa-hien speaks of the happy and cordial conditions of the place. The rulers and the court officials showed much regard to Buddhism and they derived pleasure in serving the monks and feeding them. `At the end of the meal they spread carpets on the ground, and sat down facing the president not venturing to sit on couches in the presence of priests', an arrangement handed down from the days of the Buddha.
-Hiuen-Tsang (also pronounced as Yuanchwang) followed Fa-hien after about 200 years and spent about sixteen years in India. Like his predecessor he also collected a large number of Buddhist texts besides several other items of ritualistic interest and Buddhist figures. On his return to China he translated 75 texts into Chinese and went on writing for 19 years. Some of his translations are as valuable as the original sources; as the original books are now not available. He has also handed over detailed account of his memoirs of wide travels in India. These supply valuable informations for the study of contemporary society. He commenced his journey at the age of 26 and remained in India between 629 and 645 AD. This tall and handsome pilgrim was a man of high determination and firm conviction.
-He has described Mathura to be 20 li or four miles in circumference. The city had 20 monasteries, probably the same as described by his predecessor Fa-hien and about 1250 teachers of Law resided at the place. But by now the number of monks had come down from 3000 to 2000. This reflects that Buddhism had started losing popularity in this region probably due to the growing influence of Brahmanism which was revived under the patronage of the Gupta emperors, who were devout Bhagavatas. He also records the existence of five temples dedicated to the Brahmanichal deities. Three stupas built by Ashoka were also seen by him besides several spots where the four former Buddhas left their footprints. The stupas built in the memory of the disciples of the Buddha were also held in great reverence. These consist of the holy relics of Shariputra, Mudgalayana, Purvamaitrayaniputra, Upali, Ananda, Rahula, Manjushri and other Bodhisattvas. Shariputra was respected by the followers of Abhidharma and Mudgalayana by those who practiced Dhyana or contemplation. The followers of Sutras paid homage to Maitrayaniputra and those who had faith in the three Pitakas worshipped Upali. The new entrants to the Sangha honoured Rahula while the followers of Mahayanism paid respect to all Bodhisattvas. The traveller reveals that five or six lis i.e. about a mile and a quarter to east of the city was a monastery on the hill credited to have been built by Upagupta and it housed his nails and hair as relics. <br />
-He states that grand functions and ceremonies were held on different occasions and festivals with much pomp and show and the sky was covered by the clouds of incense burning and constant showers of flowers. He narrates a story of a monkey who had offered some honey to the Buddha. The monkey w asked by the master to mix the honey in water and to distribute it to all monks. On this order he felt so excited that he forgot about his position and fell into a dry tank and drowned in it. His next birth was in human form. The traveller further records that the Buddha often visited this kingdom. The rulers and officials continued their respect towards the Buddhist monks and participated in the functions and festivals organized in the monasteries. Referring to the monastery of Upagupta he mentions that it is situated about five to six lis (about 2 kms) to east of the town and surrounded by high caves. It housed a stupa in which the nails of the Buddha were preserved. To the north of this was a stone mansion measuring 20'x30' and it consisted of innumerable bamboo spikes recording the number of married persons converted by Upagupta and attained the Arhatahood. But he did not care for other persons even if they were of the same high spiritual level.
-About the general conditions [[Hiuen-Tsang]] gives an appreciable remark. People were happy and prosperous and the land was fertile and yellow in colour, mango yield was in abundance. The climate of the region has been recorded as hot while his predecessor mentioned it as moderate. It appears that the season of the visit of one Chinese traveller differed from the other. The citizens were of high intellect, honest and of good character. They believed in the merits of deeds (karnaphala). We can derive the conclusion that Buddhism was prevalent in Mathura in those times although its decline had begun. From here the Chinese traveller proceeded to Kanyakubja, the capital city of northern India in the time of Harshavardhana, of whom he speaks in high admiration.
 ==Gallery==