________________
The Jaina Āgama Series
(9) Kappa-Vavahāro, (10) Kappākappiya, (11) Mahākappiya, (12) Pundarīya, (13) Mahāpundarīya, (14) ņisīhaya."
The Jayadhavalās applies the general term 'prakīrņaka' to these fourteen angabāhya works. The Dhavalā and Jayadhavalā even give the detailed contents of these fourteen works. So, it is possible that all these fourteen works (Sūtras) were present before Acārya Vīrasena. As regards the Angas he clearly says that they have gradually become extinct. But in the case of the angabāhya works he passes no such remark.
On the basis of these two lists it can be said that the following eighteen works were well known as angabāhya works till the time of the author of the Dhavala:
(1) Sāmāyika, (2) Çaturvimšatistava, (3) Vandana, (4) Pratikramana, (5) Kāyavyutsarga, (6) Pratyākhyāna, (7) Veņaiya, (8) Kidiyamma, (9) Daśavaikālika, (10) Uttarādhyayana, (11) Daśā, (12) Kalpa-Vyavahāra, (13) Nisītha, (14) Rşibhāṣita, (15) Kappākappiya, (16) Mahākappiya, (17) Pundarīya, (18) Mahāpundarīya.
The first six out of these eighteen works are included in the avasyaka. We find in the Dhavalā two different names in place of the last two of this list of six. If these two different names appearing in the Dhavala were considered to be simply other names of the Kāyavyutsarga and the Pratyākhyāna and not of two independent works, then the works enumerated here will be less in number by two, i. e. sixteen. But those two different names could not be considered to be simply the other names of the Kāyavyutsarga and the Pratyākhyāna because the content, as given in the Dhavalā, of the works bearing those names greatly differs from that of the Kāyavyutsarga and the Pratyākhyāna. Hence the separate mention above of these two names. Thus, though only eighteen names are obtainable, it is very difficult to decide as to how many other names are intended by Vācaka Umāsvāti through the use of the word 'ādi' in his Tattvārthabhāsya. But we can say this much-the figure should be larger than the fourteen given in the Dhavalā because the word ‘ādi' occurs after the enumeration of twelve names. Generally it can be said that the list found in the Dhavalā belongs to that period when the views of the Svetāmbaras and Digambaras regarding the śruta were identical and there
