Alexander Cunningham on Krishna Janmasthan Temple Complex

“There are no ancient buildings now standing in Mathura. As one of the most holy seats of the Hindu religion, the city was repeatedly harried by the more bigoted Muhammadan princes...”

“... there can be little doubt that the great temple of Kesava had stood on this site (Katra) from a very early date, although often thrown down and as often renewed (Cunningham 1969: 31).”

“The site is a Most Promising one for discovery, and as the Masjid has long been disused, owing to many dangerous cracks in both roof and walls, I believe that there would not be any objection whatever to a complete exploration of the mound.”

“The greater part of the foundations of the Hindu temple of Kesava Ray may still be traced at the back of the Masjid, Indeed, the back wall of the mosque itself is actually built upon the plinth of the temple, one of the cyma reversa mouldings being filled up with brick and mortar, I traced the walls for a distance of 163 feet to the Westward... the temple of Kesava Deva must have been one of the largest in India”

“..by means of some inscriptions on the pavement slabs, which were recorded by Hindu pilgrims to the shrine of Kesava Ray. In relaying the pavement the Muhammadan architect was obliged to cut many of the slabs to make them fit into their new places. This was proved by several slabs bearing incomplete portions of Nagari inscriptions of a late date. One slab has ‘... vat. 1713, Phalgun,’ the initial Sam of Samvat having been cut off. Another slab has the name of Keso Ray, the rest being wanting, while a third bears the date of Samvat 1720. These dates are equivalent to AD 1656 and 1663; and, as the latter is five years subsequent to the accession of Aurangzeb, it is certain that the Hindu temple was still standing at the beginning of his reign (Cunningham 1885: 39).”

“There is no inscription on the building (Jama Masjid at Mathura), but people ascribe it to Aurungzib, who is said to have pulled down the great Hindu temple of Kesava Deva or Keso Ray, that formerly stood on this high mound, a most noble position, which commands a fine view of the whole city. Curiously enough I have been able to verify this charge against Aurungzib by means of some inscriptions on the pavement slabs, which were recorded by Hindu pilgrims to the shrine of Kesava Ray. In relaying the pavement the Muhammadan architect was obliged to cut many of the slabs to make them fit into their new places. This was proved by several slabs bearing incomplete portions of Nagari inscriptions of a late date. One slab has ‘bat. 1713, Phalgun,’ the initial Sam of Sambat having been cut off. Another slab hes the name of Keso Ray, the rest being wanting; while a third bears the date of S. 1720. These dates are equivalent to ‘A.D. 1656 and 1663; and, as the latter is five years subsequent to the accession of Aurangzeb, it is certain that the Hindu temple was still standing at the beginning, of his reign.”