Jain Legend Vol 4

Author(s): Hastimal Maharaj, Shuganchand Jain, P S Surana
Publisher: Hastimal Maharaj Shugan C Jain P S Surana

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up to the end of Vikram 17th Century. Eventually Temple dwellers tradition had come to an end in Vikram 17th century. But because of the insightful intelligence and foresight of Dro c rya it exists even today in a dormant form because of some of its rituals and religious activities, i.e. it brought modifications in some of its methods partially (owing to the influence of reformation movement) and some existed in their original form, both of which appear even today in some traditions which claim them as suvihita tradition.
On the other hand it had an adverse effect on Suvihita tradition; their very purpose was defeated - Suvihita tradition aimed to extirpate the degenerated rituals and sluggishness in code of conduct introduced in the pure fundamental path of spiritual purification by the laid-back -monks and to re-establish it to its original form. As a first step towards this direction, it set up its base in Pa a a, which was the stronghold of Temple dweller tradition. They could not achieve their goal equal to their expectations until 20h century V.N. The farsighted policy of cooperation,
socialisation, assistance and proximity with each other adopted by Dro c rya assuaged the religious revolution of Vasativ s s for a long time, which was initiated to bring the fundamental form into light. The dream of Varddham na S ri to annihilate all the distorted practices and to re-establish the true path of spiritual purification using the single weapon - 'the scriptures', could not be actualised due to the unparalleled astuteness of Dro c rya.
The foresight of Dro c rya made him immortal even in Suvihita tradition. As long as Nav mgi (of nine limbs) V ttis remain in existence, the name of Dro c rya along with Abhayadeva S ri will be remembered by the devotees.
With his amiable reconciliatory gestures of mutual cooperation, and bestowing honour upon Abhayadeva S ri, Dro crya won the farmer's heart and sought his permission to even modify the V ttis written by him. This naturally creates a supposition in the mind of each enlightened reader that while modifying the V ttis, Dro c rya might have tried to include some of the beliefs of his tradition. It may not be a surprise that showing tremendous respect and winning the faith of Abhayadeva S ri, Dro c rya might have taken advantage of it in this manner.
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