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Foreword)
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translator has proved on the basis of manuscript records that the elephant-riding figures are those of the seven ancestors (including Vimala Shāh) of Pșthvīpāla who installed them during extensive repairs to the temple carried out by him in about 1150 A.D. This Pșthvipāla, born in the lineage of Vimala Shāh, was a minister of Kumārapāla. Inscriptional evidence, cited by the late Muni Shrī Jayantavijayajī, on page 81 of this guide-book, gives names of these ancestors.
(2) Mukha-mandapa, the main entrance or porch, 25' square, with stepped entrances on the north and south.
(3) Celled enclosure called Bhamati, having 52 smaller shrine-cells ( kulikās ), each occupied by a cross-legged Tīrthankara. An additional cell contains an image of Ambādevī, the original tutelary deity of the place. In front of the cells is a corridor with a double row of columns.
(4) Rangamandapa or Sabhāmaņdapa which served as the general Assembly hall. It is surmounted by a dome of great beauty, being the distinguishing feature of the style of these temples. Upon each of the columns is a bracket capital, and then for the sake of additional height there is a dwarf column, on which rest the great beams or architraves that support the magnificent dome. The huge pendant in the centre of its padma-shilā is of the most exquisite design. In the ribbed ceiling the sixteen female figures (of Vidyādevīs) are set against rows of cup-shaped ornamentations ( kachchhullaka ) disposed in contracting circles (dardari). Dr. Umakant has ably shown that the Sabhāmandapa with its wonderful lotus-pendant was either repaired or newly added by the same Prthvīpāla who built the Hasti-shālā.
(5) Nava-Choki, in between the Rangamandapa and the Güdha-mandapa, so called from nine compartments in its roof.
