Below is an account of the Nastikas (Jaina/Bouddha) matas were vanquished in Southern India, by Kumarila Bhattacharya. This seems to have been taken from an earlier work by Krishnadas Mudgal (1500s) and appears in Konkanakhyana, an 18th Century work on the history of GSBs.
Note that author uses Jaina/Bouddha interchangeably, though these exist as separate religions today. This is because from Vaidik perspective, both paths are Nastika paths i.e. they deny the superiority of Vedas, hence the same.
॥ संत महिमान ॥
मागुता श्रोता विनवित ॥ कळों आला सांगितला वृत्तांत ॥
परी आणिक पुसेन मात ॥ ती सांगितली पाहिजे ॥ १ ॥
The listener requests again, "I have understood the account that was narrated, but I wish to ask about another matter; please tell me that as well."
श्रीभार्गव क्षेत्रा माझारिं ॥ वस्ति झाल्या कैसापरि ॥
ऐशाचि बहुतां स्थळांतरीं ॥ जैनांची धरित्रि पै म्हणति ॥ २ ॥
How did the settlement of Saraswatas happen within the Shri Bhargava Kshetra (Parashurama Kshetra)? And why do people call many such places the 'land of the Jains'?"
तरी हा कैसा झाला विचार ॥ हा मज सांगावा सविस्तर ॥
म्हणोनियां जोडोनि कर ॥ प्रार्थिता झाला ॥ ३ ॥
"How did this idea arise? Please tell me about this in detail." Saying this, he joined his hands and prayed.
ऐसें श्रोता विनवितां ॥ मग सांगता झाला वक्ता ॥
म्हणें हें कलियुग आरभंतां ॥ बौद्ध मत विस्तारलें ॥ ४ ॥
Upon the listener asking this, the speaker then narrated, "At the beginning of this Kaliyuga, the Buddhist philosophy expanded."
बौद्धासी सरस्वती प्रसन्न ॥ तिचे प्रसन्नते करून ॥
पृथ्वीचे राजे संपूर्ण ॥ वश्य जाण पैं केलें ॥ ५ ॥
"The Goddess Saraswati was pleased with the Buddhists; by her grace, they brought all the kings of the earth under their control."
प्रत्यक्ष तेंच प्रमाण ॥ म्हणोनि करिती हवन ॥
काढोनि होमांतूनि द्विगुण ॥ दाविती जनांसि आश्चर्य ॥ ६ ॥
"They believed that what is directly perceived is the only evidence, and thus they performed havana (sacrificial fire rituals). They would produce double the offerings from the sacrificial fire to show miracles to the people."
वेदोक्त कर्मे निंदिती ॥ पुढाफळ भोगतां कैंशारिती ॥
देहचि होतां भस्मीं भूत ॥ कोण भोगित फळ भोग ॥ ७ ॥
"They criticize the rituals prescribed in the Vedas; [they ask] in what manner will the results be enjoyed later? When the body itself turns to ash, who will enjoy the fruits [of those deeds]?"
आले यासि अंत ॥ पंच भूतें पांचांसि मिळत ॥
कर्म फळ भोगी कोण येथें ॥ मरणेंचि मुक्ति मानिती ॥ ८ ॥
"This is the end; the five elements merge back into the five elements. Who will enjoy the fruits of actions here? They consider death itself to be liberation."
॥ भस्मि भवति देहस्य ॥ पुनरागमनः कुतः ॥
"When the body turns to ash, how can there be a return?"
ऋणं कृत्वा घृतं पित्वा म्हणत ॥ देह भस्मींभूत होत ॥
देता घेता कोठें आहेत ॥ ऐसें मत पैं त्यांचें ॥ ९ ॥
"[They live by the motto] 'Borrowing money, consume ghee' [live for pleasure], for the body turns to ash. Where are those who give and take [debts/karmic debts]? Such is their philosophy."
म्हणोनि यज्ञादिक निंदिती ॥ प्रत्यक्ष प्रमाण हेंचि म्हणती ॥
राजे पध्त्रीचे ऐशा रिती ॥ वश्य सर्वत्र पैं केलें ॥ १० ॥
"Therefore, they criticize sacrifices (Yajnas) and such, claiming that only direct perception is evidence. In this way, they brought all the kings of the earth under their control."
शारदेचे प्रसन्नते करून ॥ स्वमत विस्तारलें संपूर्ण ॥
ब्राह्मणांसि वाद करितां जाण ॥ सरस्वती आपण त्यांस साहा्य ॥ ११ ॥
"By pleasing Sharada (Goddess Saraswati), they expanded their own doctrine completely; and you should know that when they debated with the Brahmins, Saraswati herself helped them."
ऐसें जैनमत विस्तारलें ॥ कितेक काळ चालिलें ॥
मग देवांसि संकट पडलें ॥ अवतरले ब्रह्माशंकर ॥ १२ ॥
"Thus, the Jain doctrine expanded and continued for some time; then, the gods faced a crisis, and Brahma and Shankara took incarnations."
हा पूर्वार्धाप्रति दृष्टांत आला ॥ मागुता येथ कांहीं बोलिला ॥
म्हणतां दोष नाहीं ह्या बोला ॥ ऐसें कृष्णदास मुदुल बोलिले ॥ १३ ॥
"This illustration was mentioned in the first half, and something has been spoken again here; there is no fault in these words, so said Krishnadas Mudgal.[Note - Same time frame as Eknath Maharaj]"
गौडदेशीं गौड ब्राह्मण ॥ भट्टाचार्य नामें आपण ॥
ब्रह्मा अवतरला जाण ॥ शास्त्रसंपन्न पैं झाले ॥ १४ ॥
"In the Gauda region, there was a Gauda Brahmin by the name of Bhattacharya; know that he was an incarnation of Brahma, and he became well-versed in the scriptures."
बौद्धाचा जो महंत गुरू ॥ त्यापाशीं विद्याभ्यास करूं ॥
म्हणोनि चालिले समोरु ॥ दक्षिण दिशेप्रति ॥ १५ ॥
"Thinking 'I shall study with the chief guru of the Buddhists,' he set off, heading towards the southern direction."
जावोनि भेटला त्यासी ॥ चित्त ठेवोनि अभ्यासीं ॥
गुरुदास्य करितां अहर्निशीं ॥ त्यांचे विद्येस घेतेलें ॥ १६ ॥
"Having gone there, he met him and focused his mind on his studies; by serving the guru day and night, he mastered their knowledge."
मग येके दिवसीं ॥ तैलाभ्यंग करीतां गुरूसी ॥
घाम आला सर्वांगासि ॥ थेंब गुरुमस्तकीं पडिनला ॥ १७ ॥
"Then one day, while performing an oil massage for the guru, sweat broke out all over his body, and a drop fell onto the guru's head
मग गुरू पुसे त्यासि ॥ सत्य सांग तू कोण आहेसि ॥
अग्नितुल्य मम मस्तकासी ॥ पोळिलें कैसें ॥ १८ ॥
"Then the guru asked him, 'Tell the truth, who are you? How did you burn my head as if with fire?'
येरू म्हणे मी ब्राह्मण ॥ तुम्ही वेदनिंदक म्हणोन ॥
पाखंडमति याचें निर्दळण ॥ वादीं जिंकोन करीन ॥ १९ ॥
"He replied, 'I am a Brahmin; because you are a critic of the Vedas, I will defeat you in debate and destroy this heretical intellect.'
वेद अनादि भगवद्वचन ॥ यासि निंदी तो अघोर पापी जाण ॥
त्यासि वादीं जिंकीन ॥ ही प्रतिज्ञा पैं माझी ॥ २० ॥
"The Vedas are the eternal words of God; know that he who criticizes them is a heinous sinner. I shall defeat him in debate—this is my vow.'
आतां मजसीं वाद करीं ॥ चाल जाऊं राजमंदिरीं ॥
हारीं येईल त्यासी कढईमाझारीं ॥ तप्त तैलीं घालावें ॥ २१ ॥
"Now debate with me, let us go to the royal palace. Whoever loses shall be put into a cauldron of boiling oil."
रायासि श्रुत केलें वर्तमान ॥ ब्राह्मणें सांगितलें हे नास्तिक म्हणोन ॥
करूं नये मुखावलोकन ॥ रायें धर्मस्थापना करावी ॥ २२ ॥
"The matter was conveyed to the King; the Brahmin stated that these are atheists, their faces should not be looked upon, and the King should establish righteousness."
राजा म्हणे करितां वाद ॥ जो जिंकेल तो स्वयें शुद्ध ॥
हारीं येईल त्याचा वध ॥ हा निश्चय पैं माझा ॥ २३ ॥
"The King said, 'Whoever wins the debate is himself pure; the one who loses shall be killed—this is my resolution.'"
उभयवर्गांचा पण एक ॥ करून वाद करिती देख ॥
मध्यें बांधोनि वस्त्र एक ॥ बौद्ध्यें स्वरस्वती स्मरियेली ॥ २४ ॥
"Both parties agreed to the wager and engaged in the debate; a cloth was tied in the middle, and the Buddhists invoked Saraswati."
करितां शारदेचें आवाहन ॥ घटीं तत्काळ प्रगटोन ॥
वाद करी तीक्ष्ण वचन ॥ ब्राह्मण विचक्षण पैं मोठा ॥ २५ ॥
"Upon invoking Sharada (Saraswati), she manifested instantly in the pot and spoke sharp, argumentative words, for the Brahmin was indeed very wise."
घटा बाहेर मुख बरवत ॥ शारदा बोले घडघडाट ॥
ब्राह्मण सावध धीट ॥ स्त्रीचा शब्द कंठ जाणितला ॥ २६ ॥
"From outside the pot, Sharada spoke with a thunderous voice; the brave and alert Brahmin recognized the voice of a woman."
शारदा ब्रह्मकुमारी ॥ ती नशिवे उचिष्टा उत्तरिं ॥
हें जाणोनि पुसिला प्रश्न करी ॥ तों ती राहे निवांत ॥ २७ ॥
"Sharada is the daughter of Brahma; she should not utter impure words. Realizing this, he asked a question, to which she remained silent."
मग जंव निक उचलूनि करीं ॥ धावो दिधला कलशावरी ॥
तूं वादमाता ब्रह्मकुमारी ॥ अधर्मसागरीं कां बुडसी ॥ २८ ॥
"Then, taking a pitcher in his hand, he rushed towards the pot and said, 'You are the mother of debates and daughter of Brahma, why are you drowning in the ocean of unrighteousness?'"
आतां गर्भवास भोगी सत्वरी ॥ येरी म्हणे मी तुमची कुमरी ॥
येईन तुमचे उदरीं ॥ ऐसें बोलोनि अदृश्य झाली ॥ २९ ॥
"Now, quickly undergo the suffering of the womb (rebirth). She replied, 'I am your daughter; I will be born from your womb.' Saying this, she disappeared."
अदृश्य होतां सरस्वती ॥ बौद्धाची खुंटली वित्पत्ति ॥
पळोनि जाती जेथिंच्या तेर्थीं ॥ सांपडले त्यां देती तप्ततैल ॥ ३० ॥
"As soon as Saraswati disappeared, the intellect of the Buddhists failed; they fled back to where they came from, and those who were caught were put into boiling oil."
सहस्रावधि संख्या मारिले ॥ कितेक देश टांकोनि गेले ॥
नेणो किती लपाले ॥ सांपडले ते घातले कढईंत ॥ ३१ ॥
"Thousands were killed, and many left their countries; who knows how many hid, but those who were found were cast into the cauldron."
यापरि वंशीं हाताहत ॥ करूनि आणिले त्यांचे ग्रंथ ॥
जळीं बुडविले समस्त ॥ अमरकोश ठेवोनि घेतला ॥ ३२ ॥
"In this manner, having defeated them, [he] brought their texts and drowned them all in water, [but] kept the Amarakosha."
या प्रसंगापासून ॥ जैनमत राहिलें जाण ॥
परी वर्तलें वर्तमान ॥ तें आतां साक्षी जन म्हणती ॥ ३३ ॥
"Know that from this incident, the Jain doctrine ceased; but the events that transpired are now recounted by people as witnesses."
त्यानंतर वदोक्त धर्म ॥ चालविति यज्ञादिक कर्म ॥
जे पूर्व स्थिति उत्तम ॥ तैसे वर्तती जन सर्व ॥ ३४ ॥
"Thereafter, the Vedic religion [was restored], and rituals such as Yajnas were performed; all people began to conduct themselves according to the excellent former state."
ऐशापरी धर्मस्थापन ॥ भट्टाचार्यें करोनि आपण ॥
वाराणसी प्रति येऊन ॥ देहांत प्रायश्चित्ता आरंभिलें ॥ ३५ ॥
"In this way, having established righteousness himself, Bhattacharya came to Varanasi and began the penance of ending his life."
गुरुद्रोह घडला म्हणोन ॥ आंगासि केलें गोमय लेपन ॥
कंठप्रमाण गोवरांमध्यें जाण ॥ देह दहन आंरभिलें ॥ ३६ ॥
"Because a betrayal of the guru occurred, he smeared cow dung on his body, stood amidst cow dung cakes up to his neck, and began to burn his body [as penance]."
