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introduction
CCXIII ( 84-2-6) and for this he receives the praises of his grateful people ( 89 ).
The last 12 verses of the twentieth canto of the Samskrta D. K. describe the raising of temples by Kumārapāla. 'When the king was informed by his emissaries that the mansion (temple) of Kedāra was in a delapidated condition he called Khasa a robber etc.' (90). We saw previously that Jayasimha by punishing the roguish kings had made the way to Kedara safe (XV 14 ). It appears that the same trouble again rose in the time of Kumārapăla. *
After abusing Khasa, Kumārpāla blames himself 'for living in a good house and letting the god to live in a broken place.' He calls' his minister Vägbhața and orders him to send artisans, money, labourers and supervisors so that the whole temple may immediately shine like moon and become fragrant.' “For as you are devoted to me, I am devoted to Lord Sambhu" (v. 91–92). Kumārapāla even blames his
* It is not clear which Kedāra is intended in this context. Is it the famous Kedāre vara in the Himalayas or a place of similar name somewhere near Somabātha ? According to the B. G. it was the temple of Kedáre vara in Kumaon' (p. 190 ). But the Khasia Kolis are to be found in Saurashtra also, and it is rather too far for the king of Gujarat to control the Khasas of Kumaon in the Himalayas and repair the temple of Kedára there. Kumārapala asks his minister Vāghbhat to repair the temples cf Somanatha and Kedaresvara simultaneously. This would be possible if both the temples were near each other. I must confess however, that there is nothing impossible in Kumārapāla, repairing the temple of Kedäreşvara ip Himalayas for after he had defeated Anna of Sapädalakshay as we shall see further his power extended as far as the Kumaon mountains.
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