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ornaments for the nose, probably because in thoso days their use was unconmon. Some images of gods and goddesses are in a meditating posture; others are represented as going to the temple with materials of worship. Some of these statues are mutilated, but most of them are well-preserved. All these statues are bare-footed.
The Mahāviracharita speaks of one superb edifice of Kumarapala in Anabilavada. According to Hemasūri, Kumārapāla once heard from his guru about the Jain statue consecrated by Kapila and formed a desire to dig up the sandy place and bring the all consecrating statue to Anabilaváda. With the consent of his preceptor, he ordered bis officials to dig up the sandy place and bring the statue. The place of Vitabhaya was dug up and the statue was brought to Anabilavāda in great pomp. Then erecting a superb temple in a pleasurehouse near his palace, the king set up the image and worshipped the same thrice a day.sk
Kumārapāla gave one more proof of his devotion to Jina by instituting car-festivals. In the Kumāravibāra, he held the Athaimahotsava or the eight days' festival, performed “snatra” puja and sat by the side of his preceptor with
55 Hemasāri, Muhüviracharita, XII, 72 to 74. Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
