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in conduct and unconventional methods were so deeply-rooted in the four-fold congregation that it was highly impossible to bring in unity and radical reformation in entirety. So they could not fully manifest their dream and the reforms were limited in their scope.
The firm resolution of Rak ita S ri to introduce reforms en masse in the congregation on the basis of scriptures, led to the inception of (vidhi) Reformed gaccha. But unfortunately he too could not progress ahead upto his expectations. The reason being, in a very long span of thousand years after V ra Nirva, the methods, the indulgence, rituals etc introduced by Temple dwellers had so assimilated in the original doctrine that they appear part and parcel of, rather, they appear as original scriptures. Verily these revolutionary reforms aimed to destroy perverted rituals, and their mother was the Temple dweller tradition. So naturally the Temple dwellers felt these religious reforms were a treacherous spiritual campaign against them. They were very powerful in Gujarat, Saur ra, Mewāda, M rawāda, M lav etc. and the patronage of kings in these regions further strengthened their position and tradition.
The founder of a vast kingdom like P a a, Vanar ja C vad and his successors, the seven kings of C potka a dynasty accepted these Temple dwellers as their holy teachers (R jaguru) and spiritual preceptors (Dharma Guru) for 196 years, i.e from Vikram 802 to 998 and held them in high esteem. In order to make the tradition of his preceptor stronger than any other tradition, Vanarāja Cāvaļā provided all facilities and decreed an ordinance prohibiting the entry of ascetics of other traditions into the territories without the prior permission of Temple dweller c ryas.
Even after C lukyas established their authority over P a a in Vikram 998, right from its first King M lar ja to its fourth King Durlabha's regime that is up to Vikram 1080 the earlier arrangements and facilities for Temple dwellers continued in the same manner. Thus in the vast territories of Gurjara kingdom from Vikram 802 to Vikram 1080, i.e for 278 years, Temple dweller tradition enjoyed unswerving patronage of and control over the society.
In such a scenario, in spite of their zeal and goal to rejuvenate the status of Jainism, the reformers like Rak ita Sri etc had to prune the scope to
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