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(Holy Abu The Hastishālā is incorporated in the temple plan of the Lūņavasahī by breaking up the row of cells on the back of the main shrine; in this respect there is a departure from the plan of Vimala Vasahī. Minister Yashovira, an eminent contemporary of Vastupāla, and a man of learning, is said to have pointed out a few defects in the architecture and sculptures of the Lūņavasahi. The position of the Hastishālā, installing portraits of the various members of the family of the donors, should have been in front of the shrine, the pious donors should have been in front of their Lord, the Jina, and not at their back. Amongst other defects are the short steps and the position of the principal entrance to the Lūņavasahikā. He is reported to have disapproved of the Vilāsa-maņdapa in front. The prabandha narrating this legend further tells us that there existed in this shrine a portrait of the mother of the chief architect of the shrine.' It seems that Shobhana, who was the chief architect, out of respect for his mother, represented an umbrella held over the lady's head, which according to Yashovira was inappropriate in a temple, where only gods and goddesses deserve to be respected with an umbrella held over them. The account says that the temple was begun in V.S. 1286 and the final consecration ceremony took place six years later which is roughly the period taken in the construction of the Lūņavasahī.
The account further explains why the shrine came to be known as the Lūņa-Vasahī. Lūņiga was an elder brother of Vastupāla-Tejapāla. Formerly the family was poor and when Lūniga had visited the shrine of Vimala, he had a desire to install even a very small image in this shrine. Due to poverty the desire could not be fulfilled till the time
i Prabandha-Cintāmaņi of Merutunga, ed. by Muni Jinavijayaji (Singhi Series), p. 101; Prabandha-kosha of Rājashekhara (Singhi Series, ed. by Muni Jinavijayaji ), p. 124,
