Pannar Tithi - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Pannar Tithi" by Shilchandrasuri, based on the provided pages:

Title: Pannar Tithi (also referred to as Shritithkala, Agamsarudhar, or Dwadashangsardhar)

Author: Shrimunichandranath (also known as Dharmadatta Deva)

Publisher: ZZ_Anusandhan

Overall Nature of the Work:

"Pannar Tithi" is a unique and profound composition presented in 17 divisions or "chals" (movements). It centers around the 15 tithis (lunar days) from Pratipada (first day) to Purnima (full moon) and the 16 kalas (phases) of the moon. The work is characterized by its syncretic approach, aiming to find commonalities and differences between Jainism, Hinduism (Vedic traditions), and Islam. It appears to be written for an audience interested in understanding these religious philosophies and their interconnections.

Author and His Background:

The author, Shrimunichandranath (Dharmadatta Deva), is described as a profound philosopher, a deep connoisseur of spiritual truths, and a master of esoteric philosophical concepts.
He is suggested to be a scholar of Brahmavidya, as well as Jain, Vedic, and Islamic philosophies.
The absence of any mention of temples or idols in the work leads to speculation that he might have been a Jain monk from a non-idolatrous tradition, possibly the Lonkashaha sect.
His precise time period is unknown, but the work is estimated to be not older than the 18th century, with a higher probability of being from a later period.
The author's use of various epithets like "Shatdarshaneshwar" (Lord of Six Philosophies) and "Mahabrahm Swarup" (Embodiment of Great Brahman) indicates his vast knowledge and spiritual stature.
The frequent use of "Charani" linguistic features suggests he might have belonged to the Charana community.

Structure and Language:

The entire work is structured into 151 verses, with 4 couplets at the beginning and end, and the remaining 17 "chals" composed in a Savaiya-type meter of 30 matras per line.
The primary language is Gujarati, but it incorporates significant influences from Hindi, Marwari, Arabic, and possibly other languages.
Each "chal" begins with an introduction explaining its theme.

Key Themes and Content (Chal by Chal Overview):

The work systematically explores themes related to the lunar days and phases, integrating them with philosophical and religious concepts from various traditions.

Pratipada (First Day): Discusses the insignificance of the material world and emphasizes the worship of the formless, eternal Brahman. It highlights the two lunar phases (bright and dark) and introduces the Jain Agamas. It also contains a clever play on the word "padva" (fall) and advises to avoid falling.
Beej (Second Day): Focuses on the concept of "seed" as knowledge and the role of the guru. It mentions the significance of the first two Tirthankaras (Yugadinatha) and the twelve limbs of the Jain Agamas. The phrase "Alamnath Ameeno Sami" is noted as significant.
Trij (Third Day): Presents the Hindu trinity (Brahma, Vishnu, Mahesh) as creators of the universe and then equates them with the three forms of Asurapati (Lord of Demons) Khawand Khuda (Allah) as creators of the demonic realm. Crucially, it clarifies that in Jainism, God is not the creator of the universe, thus explaining the distinction between "Nij" (own) and "Par" (other) teachings to the "Yavanadhip" (Lord of Yavanas/Muslims).
Choth (Fourth Day): Explores the significance of the number four, linking it to the fourth era, the four Vedas, the four types of living beings, and the four varnas. It attempts to reconcile the Vedas, Puranas, Quran, and Jain Siddhanta in a pleasant language. It also introduces the concept of "Adishakti" (Primal Energy).
Pancham (Fifth Day): Discusses "Adishakti" and identifies "Keval" (omniscience) as "Jogan" (female yogi) and the mistress of liberation. It draws parallels between the consorts of various deities and religious figures, including Jain "Shasanadevis" (goddesses presiding over the Jain tradition) as the feminine aspect of the Jina. It also references the Islamic belief in Adam and Eve. The term "Nigam" is used here, hinting at potential references to the Nigamgachha tradition.
Chhati (Sixth Day): Covers the six Jain principles like the six dravyas (substances) and the six yugas (eras). It draws parallels with Kabir's teachings and advises kindness and devotion, referencing the Vedas, Puranas, and Quran.
Satmi (Seventh Day): Mentions the seventh Anga of the Jain Agamas (Upasakdasha) and equates the Shramana (monk) with "Guru" or "Pir" and the Upasak (lay follower) with "Sevaka" or "Murid." It defines "Siddhanta" as Vedas, Puranas, and Qutub (scriptures) and their commands as "Farman," "Hukm," and "Agnya." It emphasizes following the guru's path and avoiding violence.
Athmi (Eighth Day): This chal is described as highly mystical, integrating Jain terminology with concepts of yoga, such as the six chakras, Kundalini, and various subtle energies and cosmic sounds. This suggests the author might have been a skilled yogi.
Navmi (Ninth Day): Discusses the ninth Anga, the ninth tithi, and integrates concepts of nine colors, nine rasas (emotions), and nine Durgas. It includes a pictorial description of the Samavasarana (celestial assembly of Tirthankaras) and equates the "Chhappan Dikumaris" (56 celestial maidens) with "Jogans" (female yogis).
Dashmi (Tenth Day): Focuses on the tenth Anga and the concept of "Daya" (compassion) versus "Himsa" (violence). It clearly defines "Ashrav" (influx of karma) as the "Parashasan" (other's rule) and "Sanvar" (cessation of karma) as the "Nij Jin Shasan" (own Jin's rule). It equates knowledge with compassion and identifies "Karamat" (miracles) with Vidyalabdhi (supernatural powers).
Egiyaras (Eleventh Day): Discusses the eleventh Anga, the eleven rudras, and eleven types of "Pratima" (idols/images). It engages in a comparative analysis of Vedic and Islamic concepts, mentioning "Alakh Narayan" and "Shankar."
Baras (Twelfth Day): Refers to the twelfth Anga, "Drishtivada," and connects it with 12 kalas and 14 Purva (ancient Jain texts). It presents a unique Jain interpretation of the "Omkara" mantra and its three components (A, U, M) as representing the three Gunas and the Trimurti.
Terus (Thirteenth Day): Again mentions "Nigam" and describes Brahman and the universe as infinite and inaccessible. It equates Kevala Jnana (omniscience) with "Shakti" (power) and the soul with "Nath" (lord), and the infinite manifestations of knowledge as infinite progeny.
Chaudas (Fourteenth Day): Focuses on the fourteen tithis, fourteen realms, and fourteen kalas, relating them to liberation and omniscience. It compares "Nivaj" (Namaz), "Sandhyavandan," and "Padikamanu" (Jain ritual) as significant practices.
Pannaras (Fifteenth Day): Discusses the Purnima tithi and fifteen kalas, linking them to the fifteen types of Siddhas (liberated souls). The term "Nigam" appears multiple times, notably linking it with Vedic and Puranic doctrines. It compares the city of liberation (Siddhanagari) to Shivpur-Patana and "Bhista" (heaven).
Sodras (Sixteenth Day): Describes the soul's journey to the state of a Siddha through 16 kalas and the nature of liberation. It mentions "Parasnath" for the first time in this chal.
Kalash (Seventeenth Chal/Conclusion): This final chal acts as a concluding summary. Each verse is attributed to Shrimunichandranath-Dharmadatta Deva. It reiterates the mention of Parasnath and states that "Pannar Tithi" reveals the divine word of the Agamas by churning the Vedas, Quran, and Agamas, extracting the essence, and presenting it in this form.

Syncretic Approach and Inter-religious Harmony:

A significant aspect of "Pannar Tithi" is its attempt to bridge the religious and philosophical divides between Jainism, Hinduism, and Islam. The author systematically draws parallels, identifies common concepts, and uses terminology from all three traditions. The explicit aim seems to be to demonstrate a foundational unity, while also clearly delineating the distinct doctrines of each tradition, particularly the Jain perspective on the non-creator God.

Contribution to Jain Literature:

The work is noted for its unique approach, its comprehensive inclusion of Jain concepts, and its syncretic nature. The author's deep understanding of various philosophical systems is evident. The study of the "Nigam" term also suggests a connection to specific Jain traditions.

Overall Significance:

"Pannar Tithi" is a valuable and multifaceted work that offers insights into the philosophical and theological discussions of its time. Its syncretic nature makes it a significant text for understanding inter-religious dialogue and comparative religious studies within the Jain context. The work's publication is considered important for researchers in various fields.