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Besides, Anga & Upānga canonical literature, Candraka Vedhyaka, Tandulavaicārika, Aturpratyākhyāna, Mahāpratyākhyāna, Maranavibhakti, mainly concerned with the Jaina Sadhana, are known as Prakirnakas, in general and Samadhimarana in particular. All these works are, undoubtedly earlier to the century 4th -5th A.D.
Among the non-canonical works of this period, very few in numbers are extant, namely Tattvārtha-sūtra and its autocommentary (c. 3d - 4thA.D.), Paumacariya of Vimalasuri (c. 2nd - 5thA.D.) and Digambar works composed in Sauraseni Prakrta like Kasāyapāhuda of Gunadhara (c. 4" A.D.) and Satkhandāgama of Puspadanta Bhutabali (about c. 5th A. D.) Apart from these, the works of Kundakunda, Samantabhadra and Siddhasena Divakara may also be considered as the works of early period. Scholars differ on the exact that of composition of these works, except that of Tattvārtha-sūtra. They date these in between c. 2nd - 5th A.D..
Among non-canonical literature, the first Niryuktis, ten in number, are of great importance. These (Niryuktis) mainly explain the meaning of Jaina technical terms from the various stand-points alongwith the brief account of the subject matter of that particular Āgama. Scholars widely differ about the time and authorship of Niryuktis except that of Govindaniryukti. Some are of the opinion that these Niryuktis are composed by Bhadrabāhu-I (c. 3rd B.C.) while others consider these to be composed by Bhadrabāhu-II, the brother of Varahamihira (c. 6th A. D.) But in my humble opinion, as external and internal evidences show it was either of Bhadrabāhu-l or of Bhadrabāhu-II. But, Āryabhadra of c. 2nd 3rd A. D., in all probability, was the author of these Niryuktis. I have given various reasons in support of this view in my independent article published in Sagara Jaina Vidyabharati (Pārsvanātha
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