Buddhist shrines and temples have remained intact with the Buddha or Bodhisattva inside being reappropriated and worshipped as a Brahmanical deity. Around the neighbourhood of Nalanda, the remains of votive stupas are worshipped as Shiva lingas. An image of the Buddha in bhūmisparśa mudrā at the village of Telhara receives full-fledged pūjā as Hanuman during Rama Navami. A sculpture of the Buddha has ended up as Vāsudeva at Gunaighar in Comilla. While the Buddhist monastic centers like Nalanda had been sacked, the temples and stupas at pilgrimage sites (such as Bodh Gaya) didn't receive the same treatment. The reason these were left unharmed was because they were "not material legitimations of rival royal families". The last abbot of Bodh Gaya Mahavihara was Sariputra who was active during the 14th and 15th centuries before he left India for Nepal. Inscriptions at Bodh Gaya show that the Mahabodhi temple was in some use till 14th century. According to the 17th century Tibetan Lama Taranatha's History of Buddhism in India, the temple was restored by a Bengali queen in the 15th century, later passing on to a landowner and becoming a Shaivite center. Inscriptions at Bodh Gaya mention Buddhist pilgrims visiting it throughout the period of Buddhist decline: 1302–1331: Several groups from Sindh 15th or 16th century: a pilgrim from Multan 2nd half of the 15th century, monk Budhagupta from South India 16th century Abhayaraj from Nepal 1773 Trung Rampa, a representative of the Panchen Lama from Tibet, welcomed by Maharaja of Varanasi 1877, Burmese mission sent by King Mindon Min Abul Fazl, the courtier of Mughal emperor Akbar, states, "For a long time past scarce any trace of them (the Buddhists) has existed in Hindustan." When he visited Kashmir in 1597 he met with a few old men professing Buddhism, however, he 'saw none among the learned'. This can also be seen from the fact that Buddhist priests were not present amidst learned divines that came to the Ibadat Khana of Akbar at Fatehpur Sikri. After the Islamization of Kashmir by sultans like Sikandar Butshikan, much of Hinduism was gone and a little of Buddhism remained. Fazl writes, "The third time that the writer accompanied His Majesty to the delightful valley of Kashmir, he met a few old men of this persuasion (Buddhism), but saw none among the learned." 'Abd al-Qadir Bada'uni mentions, "Moreover samanis and Brahmans managed to get frequent private