Indeed, I was much struck by the evidence which Buddha-Gayā affords of the inter-relationship between Buddhism and Hindūism—especially that form of the latter called Vaishṇavism. For instance, on one side of the temple I noticed the tombs of the Mahants, or Heads of the neighbouring Hindu monastery, who are buried there in a sitting posture. Near these again are shrines of the five Pāṇḍava heroes (who take the place of the five Buddhas), and a shrine containing the supposed impression of the two feet of Vishṇu. The upper portion of a small Buddhist Stūpa has been sawn off and inverted[196], and Vishṇu’s footsteps carved on the smooth surface. This certainly symbolizes in a remarkable manner the merging of Buddhism in Vaishṇavism, and bears out Dr. Sachau’s assertion that in Alberūnī’s time Vishṇu-worship was dominant in India. Then, again, on the right of the entrance to the principal temple is a raised platform of earth, on which are images of Vishṇu, Ṡiva, Pārvatī, and Gaṇeṡa. Here I saw a Ṡrāddha ceremony[197], in the act of being performed by some Hindūs—just arrived from the neighbouring town of Gayā. They were repeating their mantras, offering their Piṇḍas, and putting the finishing stroke to the funeral services (previously performed by them at the Vishṇu-pad temple at Gayā), under the shadow of a Pīpal tree, held as sacred by them as by Buddhists. To give an exhaustive account of the objects crowded together at this fountain-head of Buddhism would be impossible. The following abbreviated version of the Rev. S. Beal’s translation (ii. 115) of Hiouen Thsang’s description, throws great light on the state of Buddhism in the seventh century:— Going south-west from Mount Prāgbodhi, we came to the Bodhi-tree. It is surrounded by a brick wall, and is about 500 paces round. Within the wall the sacred traces touch one another in all directions. In one place there are Stūpas, in another place Vihāras. In the middle of the enclosure is the Bodhi-tree, under which is the diamond throne called Bodhi-maṇḍa. On this the Buddha sat and attained the holy path of perfect wisdom. When the earth is shaken, this spot alone is unmoved. In old days, when Buddha was alive, the Bodhi-tree—which is a Pippala or sacred fig-tree—was several hundred feet high. Although it has often been injured by cutting, it is still forty or fifty feet high. The leaves never wither either in winter or summer, but always remain shining and glistening, except on every successive Nirvāṇa-day, when the leaves fade, and then in a moment revive as before. On this day thousands and ten thousands assemble from different quarters, and bathe the roots with scented water and perfumed milk. King Aṡoka, before he was converted, tried to destroy the tree by force, and after him king Saṡāṅka tried again, but the roots sprang up as full of life as ever.