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JAINA LITERATURE IN TAMIL
23
In another sūtra in the same Marabiyal, Tolkāppiyam introduces the classification of literary works, according to Tamil tradition, into mudal-nül and vaļi-nūl, primary and basic work and secondary and derivative work. When he defines 'primary and basic work’, mudal-nūl, he speaks of mudal-nūl as that which is revealed by the Lord of Jñana obtained after complete liberation from karmas,' i.e., knowledge revealed by Sarvajña after karmakşaya. It is not necessary to emphasise the fact that, according to Jaina tradition, almost every writer would trace the first source of his information through his previous ācāryas and through gañadharas to the Tirthařkara himself propounding his dharma in the Samavasaraņa. But to every unbiased student who is acquainted with this Jaina tradition it would be clear that the reference contained in this definition of the basic work is distinctly a reference to Sarvajña-Vītarāga as the fountain source of all knowledge. From all these it would be clear that the view that the author was a Jaina is more probable than the opposite view. The persons who tried to reject this suggestion have cited no serious argument in support of their view. One critic refers to the fact that such a classfication of jivas as is contained in this work is also contained in an obscure tantra work. But the verses referred to are not fully quoted. Even granting for argument's sake that it is referred to in that tantra work, it will be of doubtful value as an
1. Vinaiy-ningi visangiyav-asivin mudanūl-āgum (Tolkāppiyam, 649).
Muņaivan kandadu
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