"From the shrine of the god of light, I descended to that of Sideswar, the god of the monastic orders, obscurely buried in an excavation of the rock, dismal and damp, the low roof supported by a few crumbling columns. One might fancy this the cave of Delphos, though the perceptions of our blind oracle proved far more acute than those of most of his brethren. However rudely executed, all was strictly characteristic of “hell’s dark abode.” Besides statues of Hinglaz Mata, and Patal-eswar, ‘lord of the infernal regions,’ there were nine small figures in high relief, carved on the frieze of a miniature shrine, said by the blind minister to be “the images of those who rule the destiny of man.” There was a small square court in front of the cave, whose walls have been repaired or constructed out of the ruins of other temples, having fragments of the gods in every attitude. It is shaded by some fine Burr trees, which are sacred to Siva. Although there is nothing attractive here, yet whoever is conversant with mythology will be struck, not only by the classical nature of the cave-temple, but by the perfect contrast it exhibits between the powers of light and darkness, in juxtaposition, and the rapid transition of the votary from the one to the other. The spot where Krishna resigned his breath From this cave I proceeded to a spot, deemed by the Hindu the holiest of the holy, where the shepherd-god resigned his breath.… A Peepul sapling, averred to be “a scion of the original tree,” marks the spot where the Hindu Apollo expired, and a flight of steps conducts to the bed of the ‘golden’ Hiranya, for the pilgrim to lustrate himself. This place of purification bears the name of Swergadwara, or ‘door of bliss,’ and contends with that of Deva-puttun for superior efficacy in absolving from sin. It is adorned by two beautiful reservoirs, called the Bhalca and Padma-coondas, the ‘dart and lotus fountains.’ The former is a dodecahedron, whose diameter is about three hundred feet. The lotus-coond is smaller, having its surface covered with this elegant flower, sacred to Kanya [Lord Krishna], and whence his most euphonous appellation, Comala, is derived; while on its eastern bank there is a small shrine to Mahadeo. These fountains are peculiarly sacred in the eyes of the followers of the shepherd-god, and were so in Akber’s time; for Abulfazil devotes some space to the holy pilgrimages of Peepulsirr and Bhalcateerut (bhal, ‘a dart’). Mooslmen intolerance is strikingly obvious in the erection of a place of prayer touching the consecrated Peepul, and although the government of these regions has now long been under Hindu princes of strong religious zeal, the offensive Musjid remains undisturbed, furnishing a powerful contrast between the amiable endurance of the one, and the bigotry of the other faith…"