Here is a very brief, simple overview of each of these important Jain Prakrit works:

1. Aṅgavijjā (Angavijja)

- Language / period: Mainly Mahārāṣṭrī / Jain Prakrit, around 3rd–4th century CE (Śvetāmbara tradition). - Type of text: Manual on divination from body‑signs and omens. - Main subject: How to “read” a person from bodily marks, gestures, voice, dreams, moles, etc. It also preserves a huge amount of information about ancient Indian society, professions, objects, customs.

1. Vāsudevahiṇḍī (Vasudevahindi)

- Author: Saṅghadāsa Gaṇi. - Language / period: Mahārāṣṭrī Prakrit, about 5th–6th century CE. - Type of text: Large narrative (kathā). - Main subject: Adventures of Vasudeva (Krishna’s father), using many interwoven stories. It is a Jain re‑telling of the Bṛhatkathā tradition, but reshaped to teach Jain dharma, karma and ethics.

1. Ṛṣibhāṣita Dhūrtākhyāna (Rishibhāṣita Dhūrtākhyāna)

- Language / type: Prakrit narrative collection. - Main subject: Stories of “rogues / tricksters” (dhūrta) told with a moral and spiritual purpose. The r̥ṣis (sages) speak these stories to show how deceit, greed and passion lead to suffering, and how restraint and right conduct protect the soul.

1. Dravyaparīkṣā (Dravya Pariksha)

- Most known author: Jain lay scholar Thakkura Pheru (c. 14th century). - Language: Mixed Prakrit / early Indo‑Aryan vernacular. - Type of text: Practical manual on examining substances, especially coins and metals. - Main subject: How to test coins, gems and metals, their properties and origins. It shows Jain interest in clear knowledge (parīkṣā) even in worldly matters, written by a knowledgeable Jain householder.

1. Paümacariya (Paumachariya / Paumacariya)

- Author: Ācārya Vimalasūri. - Language / period: Mahārāṣṭrī (Jain) Prakrit, roughly 3rd–5th century CE. - Type of text: The earliest Jain Rāmāyaṇa. - Main subject: Life of Rāma (called Padma), retold fully in line with Jain principles: Rāma is an ideal non‑violent hero and future renunciant; Lakṣmaṇa does the fighting and kills Rāvaṇa; Jain karma‑theory and cosmology are woven into the story.

1. Samayasāra (Samayasara)

- Author: Ācārya Kundakunda (revered mainly in the Digambara tradition). - Language: Jain Śaurasenī Prakrit. - Type of text: Deep philosophical work. - Main subject: The pure nature of the soul (jīva). Distinguishes between - niścaya naya (ultimate, spiritual standpoint) and - vyavahāra naya (practical, worldly standpoint). Shows how right faith, knowledge and conduct arise when we see the soul as separate from body, passions and karmas.

1. Pravacanasāra (Pravachanasara)

- Author: Ācārya Kundakunda. - Language: Prakrit. - Type of text: Systematic summary of the path to liberation. - Main subject: Often in three parts: 1. Samyag‑darśana (right faith) 2. Samyag‑jñāna (right knowledge) 3. Samyag‑cāritra (right conduct) It collects the “essence of the scriptures” (pravacana‑sāra) and explains how a soul actually progresses to mokṣa.

1. Kuvalayamālā (Kuvalayamala)

- Author: Uddyotanasūri. - Language / period: Mainly Prakrit, with Apabhramśa and some Sanskrit; composed in 779 CE. - Type of text: Campū (mixed prose and verse) novel. - Main subject: Story of five souls passing through many births, each dominated by a major passion (anger, pride, deceit, greed, delusion). In their final birth they meet Mahāvīra and attain liberation. The work is both a spiritual teaching and a rich picture of social and cultural life of that time.

1. Samaraiccakahā / Samarāiccakahā (Samaraichcha‑kaha)

- Author: Generally attributed to Haribhadra Sūri (Śvetāmbara ācārya, c. 8th century). - Language: Prakrit. - Type of text: Didactic narrative (kathā). - Main subject: Stories centered around King Samarāditya and others, used to teach: - the value of right faith and right view, - the dangers of wrong philosophies and passions, - the superiority of Jain path of non‑violence, self‑control and many‑sidedness (anekāntavāda).

All of these works together show how Jains used Prakrit not only for philosophy but also for stories, manuals and epics, always keeping the focus on ahimsā, karma, self‑restraint and liberation of the soul.