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From our foregoing discussion it has been clear that Jainism is one of the most important heterodox philosophical systems of India which has emerged in 6 century B.C. It is one of the oldest religions in India having its own dogma, metaphysics, philosophy, mythology, ethics and rituals. It occupies a unique place in the philosophical mileage of India. The Jaina literature has been found in two different languages, mostly in Pr膩k峁泃 and also in Sanskrit. Most of the early literature is not available now. One of the most famous works of Jaina literature is 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补 of Prabh膩candra. It is a comprehensive Sanskrit commentary on 笔补谤墨办峁Ｄ乵耻办丑补蝉奴迟谤补 which is a work on Jaina logic by M膩峁噄kyanandi. It is an encyclopaedic work on Indian philosophy. It is a specific work on Indian logic. It is the treasure house of Indian philosophical thoughts. It has not only elaborated the Jaina thoughts, but has also systematically presented the opponents鈥� view points. That means, Prabh膩candra systematically presents the 辫奴谤惫补辫补办峁�a views in a thorough and authentic manner. After that he finally establishes the 耻迟迟补谤补辫补办峁�a views i.e. the Jaina views. In 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补, all the important topics of Jaina philosophy, viz., the concept of knowledge, 惫颈辫补谤墨迟补办丑测腻迟颈惫腻诲补 of the Jainas, categories or substance, the concept of matter or pudgala, the doctrine of the self, the theory of karma, liberation, 补苍别办腻苍迟补惫腻诲补, 蝉测腻诲惫腻诲补, 苍补测补惫腻诲补 etc are discussed. In the following lines we are going to summarise our findings.

1. The date of Prabh膩candra is not clearly known. For deciding the date of Prabh膩candra we have taken the help of internal and external sources. And from our study it is concluded that Prabh膩candra belonged to the later part of 11 century A.D. or earlier part of 12 century A.D.

2. Prabh膩candra鈥檚 contribution to Jaina theory of knowledge is immense. According to Prabh膩candra, knowledge is cetana (conscious) and different from its object. It is cetana. It is self-revealing as well as object-revealing. It is not known by another knowledge. In determining the nature of knowledge Prabh膩candra has refuted the views of different philosophers, viz., the Buddhists, the 厂腻峁僰丑测补蝉, the Bh膩峁�峁璦 M墨m膩峁僺akas, the Nyay膩yikas and the Vai艣e峁�ikas. He has refuted the Buddhists view that knowledge possesses the form of object and established that knowledge and its objects are different from each other. Refuting the 厂腻峁僰丑测补蝉 and the Bh膩峁�峁璦 M墨m膩峁僺akas view, Prabh膩candra points out that knowledge is selfrevealing and as well as object-revealing. He also rejects the M墨m膩峁僺akas view that knowledge is 辫补谤辞办峁�a. In his view, knowledge is directly perceived. Against the Nyay膩yikas and the Vai艣e峁�ikas, Prabh膩candra鈥檚 rejoinder is that knowledge is not known by any other knowledge.

笔谤补尘腻峁嘺 in Jaina philosophy means that determinate knowledge which reveals itself as also a new object. Explaining the 蝉奴迟谤补 giving the definition of 辫谤补尘腻峁嘺, Prabh膩candra refutes different theories of 辫谤补尘腻峁嘺 also. He has refuted the 办腻谤补办补蝉腻办补濒测补惫腻诲补 of Jayanta 叠丑补峁�峁�补, 蝉补苍苍颈办补谤峁�a惫腻诲补 of the Nyay膩yikas and the Vai艣e峁�ikas.

The Jainas do not agree with other Indian philosophers regarding the number of 辫谤补尘腻峁嘺s. They accept only two 辫谤补尘腻峁嘺s, viz., 辫谤补迟测补办峁�a and 辫补谤辞办峁�a. There are again many sub-varieties of these two 辫谤补尘腻峁嘺s. Following M膩峁噄kyanandi Prabh膩candra has established that 辫谤补迟测补办峁�a is that knowledge of an object which does not require any other knowledge to reveal it. That is what is said as clear knowledge. Prabh膩candra has also established that perception or 辫谤补迟测补办峁�a does not arise from sense-object-contact as held by other philosophers. It is divided into two categoris, viz., 蝉腻峁僾测补惫补丑腻谤颈办补 and mukhya.

Prabh膩candra has discussed about 辫补谤辞办峁�a-辫谤补尘腻峁嘺 and said that it is unclear knowledge. It is divided into five categories, viz., 蝉尘峁泃颈, pratyabhij帽膩na, tarka, 补苍耻尘腻苍补 and 腻驳补尘补. He has explained the definitions of all these types of knowledge refuting the opponents鈥� views. The 补苍耻尘腻苍补-辫谤补尘腻峁嘺 of the Nyay膩yikas and the Vai艣e峁�ikas is included by the Jainas in 辫补谤辞办峁�a-辫谤补尘腻峁嘺. Prabh膩candra has discussed about this 辫谤补尘腻峁嘺 more or less in the line of the Nyay膩yikas and the Vai艣e峁�ikas. However, regarding the avayavas of 补苍耻尘腻苍补, Prabh膩candra points out that the five avayavas are not necessary and only two, viz., 辫补办峁�a or 辫谤补迟颈箩帽腻 and hetu will serve the purpose.

Following all the Jaina philosophers, Prabh膩candra has also accepted 惫颈辫补谤墨迟补办丑测腻迟颈 as the theory of error. In this context he has refuted the other theories forwarded by different philosophers about the nature of error. 痴颈辫补谤墨迟补办丑测腻迟颈惫腻诲补 means an illusory experience which is not a complex web of perception and memory, but it is a single perception. It is the apprehension of an object of its opposite nature.

The theory of 补苍别办腻苍迟补惫腻诲补 is the heart of Jainism, and 蝉测腻诲惫腻诲补 and 苍补测补惫腻诲补 are its two wings. 础苍别办腻苍迟补惫腻诲补 propounds that reality is many-sided and complex, i.e. an object has infinite number of attributes. Nothing can be said to possess a character or characters absolutely. It does not regard the one sided point of view of a thing. 厂测腻诲惫腻诲补 holds a unique position in Jainism. It is a synthetic method of sevenfold judgment or steps to define the nature of a thing positively and negatively. 狈补测补惫腻诲补 means the particular standpoint about an object which knows only one part. Prabh膩candra has discussed all these things elaborately.

3. According to the Jainas, a reality consists of substance and its modes. The Jaina categories or substances are divided into two classes, viz., 补蝉迟颈办腻测补 and an补蝉迟颈办腻测补. 础蝉迟颈办腻测补 substances are sub-divided into five classes, viz., 箩墨惫补, pudgala, 腻办腻艣补, dharma and adharma. These are called 辫补帽肠腻蝉迟颈办补测补. An补蝉迟颈办腻测补 substance is 办腻濒补. Prabh膩candra has explained the different types of categories in the line of other Jaina philosophers. He has maintained that a category or substance can possess many characters at the same time. Substance possesses the characteristics of origination, decay and permanence. In this context Prabh膩candra has refuted the theory of the momentariness of the Buddhists. He proved that substance is not momentary but possesses permanence.

The pudgala is used in the sense of matter in Jainism. Prabh膩candra points out that material substance can combine together to form larger and larger wholes and can also break up into smaller and smaller parts. The smallest parts of matter are called 补峁嘘 or atoms. Prabh膩candra rejects the Vai艣e峁�ikas view about avayava and 补惫补测补惫墨 as two different things and holds that they are not totally distinct nor totally identical with one another.

4. As regards the concept of self Prabh膩candra does not differ from his predecessors and upholds the view in the line of other Jaina philosophers. According to Jainism, the 箩墨惫补 or self is an eternal substance, which is 蝉腻惫补测补惫补, is the knower, enjoyer and active agent. The most important quality of the self is consciousness, which is manifested in two ways, viz., vision and knowledge, which are jointly called upayoga. The self is naturally perfect and is endowed with four infinite qualities, viz., infinite vision, infinite power, infinite bliss and infinite knowledge.

In 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补, Prabh膩candra has vehemently refuted the Buddhist theory of not self. The Buddhists do not accept any eternal substance called self other than some particular modes of joy, sorrow etc. Refuting this view Prabh膩candra has established that the existence of the self is directly perceived through self cognition.

One of the most controversial views of the Jainas refers to the size of the self. Whereas all other philosophical schools of Indian uphold either all-pervasive size or atomic size of the self, the Jainas postulate that the self is of the size of the body which it occupies. Prabh膩candra, in 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补, has critisized all the views of the opponents鈥� and pointed out that the self cannot be all- pervasive and partless. He also establishes that the self is not of any definite size; it is subject to change due to changing circumstances. It contracts and expands according to the size of the body in which it resides.

5. According to the Jainas, karman is the root cause of the bondage of the self. One of the peculiar views of the Jainas is that karman is the subtle particle of matter called pudgala. Because of this karma-pudgala the 箩墨惫补 gets bondage and liberation. The bondage of the self is caused by its contact with the karma-pudgala and self attains liberation for its complete stoppage and dissociation from karmicmatter. The self comes under bondage of karma-pudgala because of 腻蝉谤补惫补 and bandha and becomes free from all the karma-pudgalas through samvara and 苍颈谤箩补谤腻. This general view of the Jainas is shared by Prabh膩candra also and he has provided brief discussions on these topics in 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补.

To safeguard the above mentioned unique view of karman of the Jainas Prabh膩candra has categorically refuted the view of the Vai艣e峁�ikas regarding karman as separate category.

He also refuted the views of the Buddhists and the 厂腻峁僰丑测补蝉 in order to establish the Jaina view that the pure knowledge of the self is not revealed because of the 腻惫补谤补峁嘺 of 办补谤尘补鈥损耻诲驳补濒补. The Buddhists regard karman as a quality of the self and not a pudgala. Similarly the 厂腻峁僰丑测补蝉 maintain that the karman is an evolute of 笔谤补办峁泃颈. Prabh膩candra has critically examined both these views and rejected them.

When the self is fully freed from these karma-particles, it possesses boundless happiness, because consciousness is the essential quality of the self, then it realizes its own nature, i.e. infinite bliss, infinite vision, infinite knowledge and infinite power. According to Prabh膩candra, the four infinite qualities i.e. sendless vision, endless knowledge, endless power and endless bliss are the nature of liberation. Because, these four qualities are the real nature of the self attainment of which leads the self to liberation.

There is a difference between the two sects of Jainism regarding the concept of liberation between men and women. According to the 艢惫别迟腻尘产补谤补蝉, women also have the capability to attain liberation. According to Digambaras, women cannot attain liberation. Prabh膩candra sides with the Digambaras and gives arguments to establish that women are not capable of attaining liberation. For the attainment of liberation, the Jainas prescribe that right-faith (蝉补尘测补驳-诲补谤艣补苍补), right-knowledge (蝉补尘测补驳-箩帽腻苍补) and right-conduct (蝉补尘测补驳-肠腻谤颈迟谤补). These three together constitute the way to liberation. These three are called the three jewels in Jainism. Prabh膩candra also admits that there are three means for the attainment of liberation, these are: right-faith, right-knowledge and right-conduct, which are called three jewels.

In this way, we find that the Jaina concept of the theory of knowledge, 补苍别办腻苍迟补惫腻诲补, 蝉测腻诲惫腻诲补, 苍补测补惫腻诲补, the self and its size, karma-pudgala etc. are elaborately discussed by Prabh膩candra in 笔谤补尘别测补办补尘补濒补尘腻谤迟补峁囜笉补. The Jaina philosophy holds a unique position in Indian philosophy with its material karman and intermediary size of the self.