Acharya Hasti Mala
An extremely intelligent Ācārya of Yāpanīya congregation existed in Vikram 8th century. His name was Aparājita. From historical viewpoint his name is extremely important. Most probably, like on Daśavaikālikasūtra, he wrote commentaries on many scriptures and holy texts.
Only one of his compositions namely 'Commentary Vijayodaya on 'Ārādhanā' is available today. In this text we find many extracts from his 'Vijayodayāṭīkā on Daśavaikālikasūtra'.
His other name was Vijayācārya and hence he named his two important compositions after this name.
His name is of historical importance due to the above two ṭīkās as this Ācārya through his compositions made all possible efforts to bring reconciliation and unite the two separated sects namely Digambara and Śvetāmbara of Lord Mahāvīra's congregation.
Yāpanīya ācāryas used to accept authority of all scriptures and religious texts which were venerated by Śvetāmbara sect. This most important fact is proved by his above two ṭīkās.
Prior to this a great Yāpanīya ācārya by the name Śivārya in Vikram 5th6th century existed who composed and wrote a giant 2170 verse long holy and religious text called Ārādhanā. Ācārya Vijaya wrote commentary on this holy and religious text. After him another great composer of religious texts and grammarian Śākaṭāyana existed in Vikram 9th century.
In this way only the names of these three composers of religious texts could be identified till date.
Second all India catastrophes on Jain congregation
It had been earlier described how a catastrophic attack was made on Jainism and its followers in 600-630AD during the rule of Pallavarāja Mahendra Varmana-I of Kāṃcī and Sundara Pāṇdya of Madurai. However this attack on Jainism was limited to Tamilnadu only.
The second well planned, organized, executed and major catastrophic attack on Jainism by Kumārilla Bhaṭṭa and Śaṃkarācārya was spread throughout the country.
Śaṃkarācārya launched an all India attack, from east to west and north to south on Jainism by establishing four centres called Śaṃkarācārya pīṭhas / maṭhas and appointed a Śaṃkarācārya of each seat. Each Śaṃkarācārya was asked to go all over his area of influence and preach (and create influence of) Monist Brahmādvaita religion and authority of Vedas for not only centuries but for longer periods.
Besides this they were told to exterminate all other religions, be they Jainism, Buddhist or other monist-dualist traditions under the garb of Vedic traditions like Naiyāyika, Sāṃkhya, Mimāṃsaka etc, and disallow them to prosper on this land of āryas. This is the fundamental mantra of Brahmādvaita doctrine.
All these four maṭhas established by Śaṃkarācārya some 1200- 1250 years ago exist even today and are engaged in some way or the other to achieve the aforesaid objective.
This grand plan to exterminate non Vedic religions was initiated by Kumārilla Bhaṭṭa, some 80 years older than Śaṃkarācārya in the later part of 7th century AD and early part of 8th century AD.
During the time of Kumārilla Bhaṭṭa, Jainism was very influential in different parts of India and especially in Karnataka in south where the population of Jains was very large. There Jainism was patronized by the state, popular and venerated by commoners alike. To preach his doctrine of monist-dualist, considering Jains and Buddhists as main obstacles in his mission; influential Mīmāṃsakācārya of his time Kumārilla decided to end the influence of both Jainism and Buddhism. With this firm determination to rejuvenate and re-establish Vedic tradition, and with the keen desire to defeat all non-Vedic scholars, he proceeded on his victory march. He first defeated all non-Vedic scholars of north India and earned great name and fame.
Later on he proceeded to south in his victory march. In 'Śaṃkara Digvijaya' it is mentioned that Kumārilla Bhaṭṭa went from place to place preaching Vedic religion and finally arrived in Ujjainī. At that time King Sudhanvā used to rule Karnataka. King Sudhanvā was a great supporter of logic and justice. In his heart he was a follower of Vedic religion but surrounded by Jains he used to practice Jainism. When Kumārilla Bhaṭṭa arrived in Karnataka during his victory march, both Jainism and Buddhism were in vogue all over there. The great knowledge of Vedas was being sent to rubbish cans and protectors of Vedas i.e. Brahmins were being insulted.
Even though King Sudhanvā had faith in Jainism but his queen had deeper faith in Vedas and practiced Vedic religion. She used to be extremely worried and grieved to see such pitiable condition of Vedic religion in her state. Kumārilla Bhaṭṭa consoled her and went to the royal court. Śrī Bala Deva Upādhyāya in his book 'Śrī Śaṃkarācārya' further writes: "King Sudhanvā himself was a theist but the state of Karnataka where he was the King, Jainism was influential there for a long time. Kumārilla observed this difficult situation that the King himself is a believer and follower of Vedic religion but his royal court is filled with Jains and has become their fort. With this as his aim he said, O King! In fact you are sweet like cuckoo (Kokila). Had you not been in the company of these lowly, black and anti-Vedic crows, you would be a recipient of high praise.'
Jains considered this sarcastic remark of Kumārilla Bhaṭṭa as their insult and became angry. King Sudhanvā was thinking in his mind to test the intelligence of Jain and Vedic scholars. Consoling the Jain scholars, King Sudhanvā said 'Tomorrow the knowledge and skills of these Vedic scholars (newly arrived) and of yours will be examined here. After this examination only a decision will be taken suitably'.
Next day both sides were examined and every word of Kumārilla Bhaṭṭa came out to be true. Jain scholars became so non-plus that they even did not dare to debate Kumārilla Bhaṭṭa. The King expelled the anti-Vedic Jains from his royal court and re-established Vedic religion. After this incidence, no other scholar of any religious tradition dared to engage in scriptural debate with Kumārilla Bhaṭṭa. This way the victory flag and influence of Kumārilla Bhaṭṭa spread everywhere. Kumārilla Bhaṭṭa converted King Sudhanvā from Jainism to Vedic religion.
It is not true that Jainism and its influence was hurt by the incidence which took place in Sudhanvā's royal or its preaching and expansion affected as Digambara, Śvetāmbara and Yāpanīya and Kūrcaka etc congregations of Jains had deep roots in Karnataka for a long time.
