According to the Jains there were originally two kinds of sacred books, the fourteen Purvas and the eleven A@ngas. The Purvas continued to be transmitted for some time but were gradually lost. The works known as the eleven A@ngas are now the oldest parts of the existing Jain canon. The names of these are _Acara, Sutrak@rta, Sthana, Samavaya Bhagavati, Jnatadharmakathas, Upasakadas'as, Antak@rtadas'as Anuttaraupapatikadas'as, Pras'navyakara@na, Vipaka_. In addition to these there are the twelve _Upa@ngas_ [Footnote ref 266], the ten _Prakir@nas_ [Footnote ref 267], six _Chedasutras_ [Footnote ref 268], _Nandi_ and _Anuyogadvara_ and four _Mulasutras_ (_Uttaradhyayana, Avas'yaka, Das'avaikalika_, and _Pi@n@daniryukti_). The Digambaras however assert that these original works have all been lost, and that the present works which pass by the old names are spurious. The original language of these according to the Jains was Ardhamagadhi, but these suffered attempts at modernization and it is best to call the language of the sacred texts Jaina Prakrit and that of the later works Jaina Mahara@s@tri. A large literature of glosses and commentaries has grown up round the sacred texts. And besides these, the Jains possess separate works, which contain systematic expositions of their faith in Prakrit and Sanskrit. Many commentaries have also been written upon these independent treatises. One of the oldest of these treatises is Umasvati's _Tattvarthadhigamasutra_(1-85 A.D.). Some of the most important later Jaina works on which this chapter is based are _Vis'e@savas'yakabha@sya_, Jaina _Tarkavarttika_, with the commentary of S'antyacaryya, _Dravyasa@mgraha_ of Nemicandra (1150 A.D.), _Syadvadamanjari_ of Malli@sena (1292 A.D.), _Nyayavatara_ of Siddhasena Divakara (533 A.D.), _Parik@samukhasutralaghuv@rtti_ of Anantaviryya (1039 A.D.), _Prameyakamalamarta@n@da_ of Prabhacandra(825 A.D.), _Yogas'astra_ of Hemacandra (1088-1172 A.D.), and _Prama@nanayatattvalokala@mkara_ of Deva Suri (1086-1169 A.D.). I am indebted for these dates to Vidyabhu@sa@na's _Indian Logic_.
It may here be mentioned that the Jains also possess a secular literature of their own in poetry and prose, both Sanskrit and Prakrit. There are also many moral tales (e.g. _Samaraicca-kaha, Upamitabhavaprapanca-katha_ in Prakrit, and the _Yas'astilaka_ of Somadeva and Dhanapala's _Tilakamanjari_); Jaina Sanskrit poems both in the Pura@na and Kavya style and hymns in Prakrit and Sanskrit are also very numerous. There are also many Jaina dramas. The Jaina authors have also contributed many works, original treatises as well as commentaries, to the scientific literature of India in its various branches: grammar, biography, metrics, poetics, philosophy, etc. The contributions of the Jains to logic deserve special notice [Footnote ref 269].