In most of the religions, there is one main scripture book.  Hinduism has Gita and 4 Vedas, Christians have the Bible, Muslims have Koran, Persians have Avesta, and Sikhs have Guru Granth Sahib, and Buddhists have 3 Pitikäs.  Likewise, Jains also have their own scriptures called Ägams, also called the Jain Shrut. Jains are people of books, they do not have one main scripture book but they have many.

The teachings by an omniscient Lord Tirthankar to his enlighten principal disciples, called Ganadhars was first composed in fourteen Purvas and then in twelve Ang-Pravishtha-Ägams (an `Ang' being a `limb') by Ganadhars themselves. All Purvas are included in one part of the twelfth Ang, called Drastiväd.  It is said one Jain scripture that, "Having climbed the tree of perfect knowledge, an omniscient Lord Tirthankar showers flowers of knowledge to enlighten principal disciples, called Ganadhars.  They collected all these flowers in the cloth of the intellect, and have interwoven them into the garland of Dvädsangi" (Dvädsangi means twelve Ang-Pravishtha-Ägams).

The composition of scripture has a specific purpose of showing the listener the path of everlasting happiness and liberation.  The Ägam Sutras teach the eternal truth about conduct, equanimity, universal affection and friendship, and the eternal truths on thinking, namely, the principle of relativity, principle of non-one-sided-ness and many spiritual things including great reverence for all forms of life, soul, karma, universe, strict codes of asceticism, rules for householders, compassion, nonviolence, non-possessiveness.  

In addition to the twelve Ang-pravishtha works composed by the Ganadhars, other canonical literature (Ang-bähya-Ägams) which composed by Stathviras or elder monks are also included as part of the Jain Ägams.

The Jain Ägams consisted of 1) 14 Purvas, 2) 12 Ang-pravishtha-Ägams and 3) Ang-bähya-Ägams (34 for Shwetämbar Murtipujak, 21 for Shwetämbar Sthanakväsi and 14 for Digambar).

Consistent with Shwetämbar murtipujak beliefs, there are three Ägam temples which have 45 Ägams engraved either on wall or on copper plate. They are in Palitana, Surat and Shankheswar. There are several places (Jnana-Mandirs) like Amadavad, Patan, Surat, Khambhat, Jesalmer, Pindvada, Nehsana, Ratalam, Ahor, Tharad, Guda, Surendranagar where all Ägams are available.

Jains believe that Ang-Pravishtha-Ägams were at all times in the past, are in the present, and will be at all times in the future. They are eternal, firm, permanent, non-destructive, non-decaying and everlasting.

For some time after Lord Mahavir's nirvän, the Jain Shramans did not pen down their Ägams in the book form, but preserved them by memorizing them. They considered the possessing books will constitute violation of the vow of non-attachment and non-possessions. But then came the time, they totally changed their attitude towards the possession of books because there was a fear of the destruction of the Jain Shrut.  Whatever wealth of the Ägam which was still extant at that time remained protected and preserved.

With a view to establish order in the preaching of Lord Mahavir, Jain Acharyas assembled three times and prepared three recensions of the preachings. Whenever the Acharyas saw that the Shrut was waning and that there was disorderliness into it, they assembled and established order in it. No documentation occurred during the first recension but during the second and third conferences most of the scriptures, commentaries, and other works were documented.

Around 1400 to 1600 AD, the Shwetämbar sect also divided into three sub-sects known as Shwetämbar Murtipujak, Sthanakväsi, and Terapanthi.  Differences also exist among all three Shwetämbar Jain sects in their acceptance of the validity and interpretations of the documented Jain scriptures (Ägam Sutras) and other literature.

1) The First Recension done in Pataliputra

The Order of the Jain monks assembled in Patliputra about 160 years after Lord Mahavir's death, and also after a terrible famine which lasted for many years.  At that time, the middle region of the country (Madhyadesh) was under the sway of this severe famine, causing the dispersion of Jain monks in various directions.  Naturally, the Anga Ägams fell into a bad state.

The monks assembled after the famine, and asked one another what they could recollect and thus collected and arranged eleven of twelve Angs. But they found that nobody recollected the entire Drastiväd, the twelfth Ang.  At that time Acharya Bhadrabahu alone possessed the knowledge of Drastiväd, but he had taken recourse to the yogic path of a special sort and was in Nepal.  So the Jain community requested Acharya Sthulibhadra with many other monks to go to Bhadrabahu to learn the text of the Drashtiväd from him.  The Drastiväd, being the twelfth Ang Ägam book, contained fourteen Purva-Sutras.  Of those monks, Sthulibhadra alone was successful in acquiring the knowledge of it.  After acquiring the knowledge of ten Purvas, he misused the miraculous power earned through their use.  When Bhadrabahu came to know this, he stopped giving lessons to Sthulibhadra.  After beseeching by Sthulibhadra, he agreed to teach him the remaining four Purvas, but he forbid Sthulibhadra to teach these four Purvas to others.

As a consequence of this, there existed in the Order of Jain monks, the knowledge of 14 Purvas up to Sthulibhadra.  After his death, the Order possessed the knowledge of eleven Angs and only ten Purvas. Sthulibhadra's death occurred 215 years after Lord Mahavir's Nirvän.

In short, of the twelve Angs (Ang-pravishtha) composed by the Ganadhars, eleven Angs bereft of the four Purvas were recovered by the Order assembled at the first council. 

2) The Mathuri Vachan (Recension done in Mathura) & The Valabhi Vachan (Recension in Valabhi)

After this twelve year long famine, the monks assembled in Mathura under the leadership of Arya Skandil and collected and arranged the Kalik Shrut on the basis of what they could recall and recite.  Since this vachan was done in Mathura, it is called Mathuri Vachan.  This happened about 830 years after Lord Mahavir's nirvän.

Synchronous with the council at Mathura, Acharya Nagarjun convened a council of monks at Valabhi (Saurastra) and tried to collect and arrange the Ägams.  Then they were written down and the recension was prepared after having corrected lengthy portions according to the context. The Vachan is called the Nagarjun Vachan as well.

3) The Penning down by Devardhigani

Then a council of monks presided over by Kshama-Shraman Devardhi-gani was held at Valabhi (Saurastra), 150 years after the councils presided over by Skandil and Nagarjun at Mathura and Valabhi respectively.  It was decided to document all available Prakirna Sutras, and preserve the Ang and other Sutras that were documented in the two former councils. Also it was to bring uniformity in Sutras as far as possible by resolving the differences in Sutras.  Of course, the most important differences were documented in Churnis and Tikas.  

This task was accomplished 980 years after Lord Mahavir's Nirvän.  After that event, the text of most of the Ägam works available at present was settled at this time.

Both the Shwetämbars and the Digambars unanimously agree on the point that the Purva works have become extinct. There are several works which refer to the Purvas.  The Satkhand-Ägam and the Kashaya-prabhrit have been composed by the Digambar Acharyas on the basis of the Purva works. Many literature recognized as Ägams by the Shwetämbars are also having their source in the Purvas.

Purvas

There are fourteen purvas and they are huge. First one is written by the volume of the ink that is equivalent to the size of one elephant. Second one is two times larger, and third one is two times larger than second one and so on. Here is the list and its subject matter:

Ang-pravishtha-Ägams

There is no difference of opinion among the sects of the Jains, on the point that the basic source of the entire Jain literature is a group of twelve Anga works composed by the Ganadhars.  The Digambars maintain that within a period of time after the Nirvän of Tirthankar Mahavir, the entire Ägam preached by him became extinct. But the Shwetämbars tried to preserve the Ägams, having compiled them, they found many things which have come down from ancient Acharyas through oral tradition are in the Jain Ägam.

List and subject-matter of Ang-pravishtha-Ägams are as follows:

1. Ächäräng Sutra (Äyäräng): This Ägam describes the conduct and behavior of ascetic life. It also describes the penance of Lord Mahavir.  This is the oldest Ägam from a linguistic point of view.

2. Sutrakratang Sutra (Suyagdäng): This Ägam describes nonviolence, Jain metaphysics, and the refutation of other religious theories such as Kriyavada, Akriyavada, Ajnanavada, and Vinayavada.

3. Sthänänga Sutra (Thänäng): This Ägam defines and catalogues the main substances of the Jain metaphysics.

4. Samaväyänga Sutra: This Ägam defines and catalogues the main substances of the Jain religion from a different perspective than the Sthänänga Sutra.

5. Vyäkhyä Prajnapti or Bhagavati Sutra (Viyah Pannati): This Ägam explains the subtle knowledge of soul, matter, and other related subjects.  Thirty-six thousands (36000) questions and answers are presented in discussion form.  It is the largest of the eleven Ang-pravishtha-Ägams.

6. Jnätä Dharma Kathänga Sutra (Nayadhammakahao): This Ägam explains Jain principles through examples and stories. This text is very useful in understanding the mode of Lord Mahavir's religious preaching.

7. Upäsaka Dashänga Sutra (Uvasagdasao): This Ägam explains the code of conduct of the ten lay followers (Shrävaks) of Lord Mahavir.  This Ägam is very useful for understanding the code and conduct of ordinary people (Shrävaka Dharma) in the Jain religion.

8. Antahkradashänga Sutra (Anatagaddasao): This Ägam tells the stories of ten sacred monks attaining liberation (Moksha) by destroying their karmas.

9. Anuttaroupa Pätika Dashanga Sutra (Anuttarov Vaiya Dasao):  This Ägam contains the stories of additional ten sacred monks who attained the top-most heaven, known as Anuttara heaven.  

10.  Prashna Vyäkrana Sutra (Panha Vagarnai): This Ägam describes the five great vows (mahavratas) and the five worst sins defined in the Jain religion.

11.  Vipäka Sutra (Vivagsuyam): This Ägam explains the results of good and bad karmas through several stories.

12.  Drastiväd Sutra: The twelfth Ang-pravishtha-Ägam Drastiväd is considered lost by all Jain Sects.  The description, which is found in the other Jain Sutras relating to Drashtivada, indicates that this Ang-pravishtha-Ägam was the largest of all Ägam Sutras.  It was classified in five parts; (l) Parikarma (2) Sutra (3) Purvagata (4) Pratham-anuyoga and (5) Chulikä. The third part, Purvagata contained 14 Purvas.  They contain the Jain religion's endless treasure of knowledge on every subject.

Ang-bähya-Ägams

In addition to the twelve Anga works composed by the Ganadhars, other canonical literature (Anga-bähya) which composed by Stathviras or elder monks are also included as part of the Jain Ägams. Such Sthavirs are of two types; Shrut-kevalis (one who comprehends the entire Shrut-14 Purvas) and Das-purvis (one who has acquired knowledge of the ten Purvas).  Shrut-kevalis, are those who are especially well versed in the meaning and essence of the Ägams.

The Digambar sect believes that all Ang-bähya-Ägams were also gradually lost starting about two hundred years after Lord Mahavir's Nirvän.  Hence in their opinion, the complete Jain Ägam literature is lost within few hundred years after Lord Mahavir's nirvän.

The Digambars have accepted 14 works, the Shwetämbars 34 works, and the Sthanakaväsis 21 works as Ang-bähya-Ägams.

Per Shwetämbar tradition, Ang‑bähya‑Ägams are consisted of Upäng-sutras, Ched-sutras, Mool-sutras, Chulikä-sutras and Prakirna-sutras.

Upäng-sutras:

The scriptures, which provide further explanation of Ang-pravishtha-Ägams, are called Upäng-Ägams. The scriptures, which were created in relation to Ang-pravishtha-Ägams, are called Upäng-Ägams.  They provide further explanation of Ang-pravishtha-Ägams.

1. Aupapätika Sutra (Ovavaiya): This Ägam describes the splendid procession (view) of King Konika when he visited Lord Mahavir.  It also explains how a person can attain heaven in the next life.

2. Rajaprashniya Sutra (Raya Pasen Ijja): This Ägam describes the story of Monk Keshi.  Monk Keshi was the Ganadhara of Lord Parshvanath.  He removed the doubts of King Pradeshi regarding the existence and attributes of the soul.  Monk Keshi made the king a follower of the Jain religion.  After his death, the king was born in heaven as a deva.  He appeared from heaven to shower Lord Mahavir with unprecedented pomp and splendor.  The thirty‑two dramas (plays) described in this Ägam throw light upon the ancient dramatic art of India.

3. Jiväbhigama Sutra: This Ägam describes the universe and the subtle description of all living beings (souls) of the universe.  It gives very important information to the scholars of biology and botany.

4. Prajnäpanä Sutra (Pannavana): This Ägam describes the form and attributes of souls from a different perspective.

5. Suryaprajnäpti Sutra (Surya Pannti): This Ägam describes the Sun, the planets and the associated mathematics regarding their motion.

6. Chandraprajnäpti Sutra: This Ägam describes the Moon, the planets and the associated, mathematics regarding their motion.  Both of these Upängas, the Chandra Prajnapti and Surya Prajnapati, are very important in understanding the astrology of olden times.

7. Jambudveepaprajnäpti Sutra: This Ägam provides a description of Jambudveepa.  Jambudeepa is a big island located in the center of the middle world as explained in the Jain geography.  It also provides information on ancient kings.

8. Nirayärvali Sutra: This Ägam describes the story of ten bother princes.  All ten princes fought with King Chetaka of Vaishali in cooperation with king Konika.  King Chetaka was the half brother of the ten princes.  In the end all ten princes went to hell after dying in war.

9. Kalpävatansikä Sutra (Kappavadamsiao): This Ägam describes the story of King Konika's children.  They did not fight with King Chetaka in the war.  They renounced the world and became monks.  After their death, they went to heaven.

10.  Pushpikä Sutra (Puspiao): This Ägam describes the previous lives of certain devas (angels) who worshiped Lord Mahavir.

11.  Pushpa Chulikä Sutra: This Ägam describes stories similar to those in the Pushpika.

12.    Vrashnidashä Sutra (Vanhidasao): This Ägam explains how Lord Neminath convinced ten kings in the Vrashni region to follow the Jain religion.

Chhed Sutras:

The subject matter described in the Chhed‑sutras is for ascetics and not for lay people.  It provides the rule of conduct, punishment, and repentance for ascetics.  It also explains how they can repent for their sins and mistakes.

1. Nisheetha Sutra (Nisiha): This Ägam explains the procedure of repentance (Prayashchitta) in the form of punishment for the monks and nuns who have violated the rules of ascetics.

2. Brahat Kalpa Sutra: This Ägam explains which of the ten kinds of repentance (Prayashchittas) is appropriate for a particular wrongdoing done by monks and nuns.  It also defines the acceptable conduct of monks and nuns.

3. Vyavahära Sutra*: This Ägam describes the system of confession for monks and nuns who fall from proper conduct.  It explains the qualifications of the listening monk or nun and with what sort of feeling the confession should be made. It also explains what sort of repentance (Prayashchitta) the monk should perform.  There are several other indications of the limits of ascetic life.

4. Dashä Shruta Skandha Sutra (Ächärdashä): There are ten chapters in this Sutra.  It contains information relating to 20 places of Asamadhi, 21 major faults bringing weakness in conduct, 33 Ashatanas of Guru, 8 Sampadas of Acharyas and their kinds, 10 places of Chitta Samadhi, 11 Pratimas of layperson, Pratimas of ascetics (monks and nuns), KALPASUTRA ‑ (recited during the Paryushanas), 30 places of bondage of Mohniya karma and  9 Nida nas (Niyane)

5. Panch Kalpa Sutra *: This sutra explains the daily rituals the monks and nuns have to perform. Only scattered chapters of this Ägam are now available.  However, the commentaries (Bhashya and Churni) written about this Ägam by some elder monks are available.

6. Mahanisheetha Sutra: This Ägam explains the process of confession and repentance (Prayashchitta) for monks and nuns.  It explains the magnitude of pain one has to suffer if he or she breaks the fourth vow (chastity).  It also describes and explains the conduct of good and bad monks.

Mool-sutras

The scriptures, which are essential for monks and nuns to study in the early stages of their ascetic life, are called Mool‑sutras.

1. Ävashyaka Sutra: The daily rituals or routines, which it is necessary to perform during the day and night for the purification of soul, are called Avashyaka.  A description of the six routines (Ävashyakas) is explained in this Ägam.  The six routines are; Samayika, Chaturvinshatistava, Vandanaka, Pratikramana, Kayotsarga, and Pratyakhyana.

2. Dasha Vaikalika Sutra: This Ägam briefly describes and explains the conduct of ascetic life.

3. Uttarädhyayana Sutra: This Ägam has the same place in Jain literature as the Dhammapada in Buddhism and the Geeta in the Hindu religion.  It contains preaching regarding religious principles and practices, and many stories, dialogues, and examples based on such principles and practices.

4. Ogha Niryukti or Pinda Niryukti Sutra*: This Ägam explains certain rules and procedures for monks with respect to travelling, staying, and accepting food and other necessities from lay people.

Chulikä sutras

The scriptures, which enhance or decorate the meaning of Ang-pravishtha-Ägams are known as Chulikä‑sutras or some times known as Sutras.

1. Nandi Sutra: This Ägam contains an elaborate description of Tirthankaras, Ganadharas, and five types of Knowledge (Jnan); Mati, Shrut, Avadhi, Manaparyay, and Keval-Jnan.

2. Anuyogadvära Sutra: This Ägam provides the description of many rights regarding the mode of preaching.

Prakirna sutras

The scriptures, which describe independent or miscellaneous subjects of the Jain religion, are known as Prakirna sutra.

1. Chatuh Sharana *:This Ägam contains prayers to the four benevolent beings: a) Arihant      ‑ God in the form of perfect human being, b) Siddha ‑ God in the form of pure consciousness, c) Sadhu - Ascetics and d) Dharma Religion

2. Ätur Pratyäkhyäna (Äyur‑Pachakhäna)*: This Ägam explains differences in the death of children, youths, adults, and old people.  It also describes the types of vows a wise person should take during various states of illness and how he should beg the pardon of all living beings in the universe.

3. Bhakti Parijnä (Bhatta‑parinna)*: This Ägam describes the process of fasting and how one should reflect at the time of death.

4. Sanstäraka (Santhara)*: This Ägam describes the process of dying by one's own desire and its glory.  

5. Tandulavaitalikä*: This Ägam describes the state of pregnancy and provides knowledge about the human body.

6. Chandra‑Vedhyaka*: This Ägam describes the method of concentrated meditation (Dhyana) that one should observe through the description of Radhavedha.

7. Devendra‑Stava*: This Ägam describes the names, positions, and residences of Devas (angels) that live in heaven.  It also provides a description of the moon, sun, planets, and stars.

8. Ganita Vidyä*: This Ägam describes palmistry and how it is used to predict the future  (Nimitta).

9. Mahäpratyäkhyäna*: This Ägam explains how to completely give up the worst sins and how to repent these sins.

10.  Veerastava*: This Ägam is considered lost.  However, it appears from literature referencing this Ägam that it contained prayers of Lord Mahavir.

Following is the list of number of Ang-bähya-Ägams recognized as authentic scriptures by different Jain Shwetämbar Sects:

Though the Digambars contend that the fourteen Ang-bähya Ägams, naturally different from the twelve Anga Ägams, were composed by Sthavirs, they also believe that those Ang-bähya Ägams too have become extinct.  The titles of these fourteen Ang-bähya Ägams are: 1. Samayik, 2. Chaturvin-shatistava, 3. Vandana, 4. Pratikraman,  5. Vainayiks, 6. Kritikarma, 7. Dasavaikalik, 8. Uttaradhyayan, 9. Kalpavyavahar, 10  Kalpakalpik, 11. Mahakalpik, 12. Pundarik, 13. Mahapundarik and 14. Nisithik

The commentaries on the Ägams have been written in Prakrit and Sanskrit.  Those written in Prakrit are known as Niryukti, Bhäsya, and Churni.  Niryuktis and Bhäsyas are composed in verses while Churnis are in prose.

All the extant (present) Niryuktis have been composed by Bhadrabahu II.  He flourished in the fifth or sixth century V.S.  In his Niryuktis he has conducted philosophical discussions in an attractive style.  He laid the firm foundation of the Jain philosophy by writing on the subjects of Praman, Naya, and Nikshep.

One should study the Bhäsyas, if one wants to have a complete picture of the full discussion on any particular subject that had been carried on till the date of their composition.  Among the authors of the Bhäsyas, Samghadasa-gani and Jinabhadra are famous.  They belong to the seventh century.

The Churnis that are available to us belong to the seventh or the eighth century.  Among the authors of the Churnis, Jinadas Mahattar is famous. 

The oldest Sanskrit commentaries on the Ägams are those written by Acharya Haribhadra.  He has been assigned to the periods between 757 V.S.  and 857 V.S.  Haribhadra had mainly given the Sanskrit version of the Prakrit Churnis. 

After Haribhadra, Silamk-suri wrote Sanskrit commentaries in the tenth century.

After Silamk-suri there flourished the famous Sanskrit commentator Santya-Acharya.  He wrote Brihat-tika on the Uttaradhyayan.

After him, there flourished the also well known commentator Abhayadev who, living from 1072 to 1134 V.S., wrote Sanskrit commentaries on nine Angas. 

Here we should mention the name of Maladhari Hemachandra who was also a Sanskrit commentator.  He was a scholar of the twelfth century.

However, among the authors of Sanskrit commentaries on the Ägams, Malayagiri holds the supreme position.  He was a contemporary of Acharya Hemachandra. 

Other scholars started writing Balavabodha commentaries in contemporary Apabhramsa, which is a Old Gujarati language.

Dharmasimha-muni of 18 century rejects the interpretation given in the old commentaries and gives his own interpretation.  However his interpretation fits in well with the tenets of his own sect (Loka-gacha) which had arisen in opposition to idol-worship.

The Digambar sect believes that there were 26 Ägam‑sutras (12 Ang-pravishtha-Ägams + 14 Ang‑bähya‑Ägams).  However, they were gradually lost starting from one hundred fifty years after Lord Mahavir's nirväna.  Hence, they do not recognize the existing Ägam-sutras (which are recognized by the Shwetämbar sects) as their authentic scriptures.

In the absence of authentic scriptures, Digambars follow two main texts, three commentaries on main texts, and four Anuyogs consisting of more than 20 texts as the basis for their religious philosophy and practices.  These scriptures were written by great Acharyas (scholars) from 100 to 1000 AD.  They have used the original Ägam Sutras as the basis for their work.

Shakthand Ägam

The Shatkhand Ägam is also known as Maha kammapayadi pahuda or Maha karma prabhrut.  Two Acharyas; Pushpadant and Bhutabali around 160 AD wrote it.  The second Purva Ägam named Agraya niya was used as the basis for this text.  The text contains six volumes.  Acharya Virsen wrote two commentary texts, known as Dhaval‑tika on the first five volumes and Maha dhaval tika on the sixth volume of this scripture, around 780 AD.

Kashay‑pahud or Kashay-prabhrut:

Acharya Gunadhara wrote the Kasay-pahud.  The fifth Purva‑Ägam named Jnan‑pravad was used as a basis for this scripture.  Acharya Virsen and his disciple, Jinsen, wrote a commentary text known as Jaya‑dhaval‑tika around 780 AD.

List of some Digambar texts as they are used absence of authentic scriptures:

Four Anuyogas:

1. Pratham anuyoga (Dharma katha anuyoga) - Religious Stories

This anuyoga consists of the following texts, which contain religious stories, art, literature, history, poetry, and like literature.

2. Charn‑anuyoga  - Conduct

This anuyoga consists of the following texts, which contain principles of observances, conduct, behavior, and like literature.

3. Karan‑anuyoga (Ganit‑anuyog) - Mathematics

This anuyoga expounded the texts, which had mathematical viewpoints.  It consists of the following texts, which contain geography, mathematics, astronomy, astrology, and like literature.

4. Dravy‑anuyog - Philosophy  

This anuyoga consists of the following texts, which contain philosophical doctrine, theories, metaphysics, Tattvajnan, and like literature.