ÿþ<HTML><HEAD><TITLE>SUNN</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="SUNN"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279SUNN, a Punjabi form of the Sanskrit term <i>&#347&#363nya</i> (P&#257l&#299, <i>sunna</i>), is derived from the root <i>&#347vi</i> which is connected with the root <i>&#347&#363</i>; both these roots mean 'to swell', 'to expand' or 'to increase'. From the etymological standpoint the term <i>&#347&#363nya</i> is often used in the sense of 'zero' or 'cipher' (Arabic, <i>sifr</i>), a symbol of naught. However, 'zero' again, when used by a mathematician with a figure, increases the value of that figure ten times.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The word <i>&#347&#363nya</i> belongs to the religious and philosophical terminology of India. Its meaning has to be explored in relation to two other cognate words, viz. <i>&#347&#363nyat&#257</i> and <i>&#347&#363nyav&#257da</i>. The words <i>&#347&#363nya</i> and <i>&#347&#363nyat&#257</i> have attained widespread currency chiefly through the agency of Buddhist literature: while '<i>&#347&#363nyav&#257da</i>' is the name given one of the systems of Buddhistic thought, the word <i>&#347&#363nya</i> means void, empty, a lonely place or solitude. The word <i>&#347&#363nyat&#257</i> means voidness, emptiness, vacuity or nothingness. The word '<i>&#347&#363nyav&#257da'</i> has been translated as 'the ism of void' or 'the doctrine of empty'. The barrenness of this translation is inherent in the pejorative force which gave birth to this name in anti-Buddhist circles. It is on the authority of anti-Buddhist Brahmanical sources that Monier-Williams described '<i>&#347&#363nyav&#257da'</i> in 1899 as 'the (Buddhist) doctrine of the non-existence (of any spirit either supreme or human), Buddhism, atheism.'</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;As a matter of fact, it is in the work of the Brahmanical theologians, such as Kum&#257rilabha&#7789&#7789a and &#346a&#7749kar&#257ch&#257rya, that the name '&#346&#363nyav&#257da' is employed for the M&#257dhyamika School of Buddhist philosophy. The Buddhist philosophers themselves have never used or approved this nomenclature.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; At numerous places in the P&#257l&#299 scriptures it is stated that the world (loka) is empty (<i>&#347&#363nya</i>); it is empty of self (<i>&#257tman</i>) and empty of anything belonging to self. There is nothing in the world with which one could identify one's self, or of which one could say, 'this is my self.' A whole section of the <i>Pa&#7789isambhid&#257magga</i> is entitled 'discourse on the void.' In this section twenty-five kinds of void are enumerated. The Mah&#257y&#257nas&#363tras and &#346&#257stras elaborated these teachings concerning <i>&#347&#363nya</i> and <i>&#347&#363nyat&#257</i> and developed a soteriological technique based on the philosophy of Emptiness. A class of Buddhist Sanskrit literature consisting of the <i>Prajñ&#257p&#257ramit&#257s&#363tras</i> is devoted to the exposition of emptiness.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The <i>Prajñ&#257p&#257ramit&#257s&#363tras</i> teach that <i>&#347&#363nyat&#257</i> is the nature of all phenomenal things or entities called <i>dharmas</i>. Things are empty (<i>&#347&#363nya</i>) because they are conditioned; they are conditioned because they depend on a multiplicity of causes. Nothing is, uncaused, therefore nothing is free from <i>&#347&#363nya</i>, emptiness. The dependence of entities on causes and conditions constitutes their emptiness. All things or phenomena are subject to dependent origination (<i>prat&#299ty&#257samutap&#257da</i>); therefore all phenomena are characterized by emptiness (<i>&#347&#363nyat&#257</i>). This fact is called <i>dharma &#347&#363nyat&#257</i>, the emptiness of <i>dharmas</i> or the phenomena.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;N&#257g&#257rjuna who flourished in the first century AD is the main originator of the doctrine of <i>&#347&#363nya</i> which in fact offers the critique of all the philosophies. Going beyond the viewpoints of <i>asti</i> (is) <i>n&#257sti</i> (is not) about the Supreme Truth, the <i>&#347&#363nyav&#257dins</i> adopt a dialectical method which seeks to abolish all viewpoint but, side by side, they do not claim to have <i>&#347&#363nyav&#257d</i>, a viewpoint in itself. The aim of this teaching is soteriological and not philosophical.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>&#346&#363nya</i> means that all the objects of the world are lacking in their 'own nature' (<i>svabh&#257va dharma</i> or 'self existence' (<i>&#257tmabh&#257va</i>) ; that is to say, the <i>dharmas</i> are without an essence of inward nature of their own and are without self. The absence of own-nature (nih&#803svabh&#257vat&#257) and the absence of self (nair&#257tmya) are thus synonyms of emptiness. Not only the persons are characterized by emptiness (<i>pudgala-nair&#257tmya</i>) but also the things are characterized by emptiness (<i>dharma-nair&#257tmya</i>). He who realizes this twofold emptiness (<i>&#347&#363nyat&#257</i>) attains transcendental wisdom (<i>prajñ&#257paramit&#257</i>).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The <i>Prajñ&#257p&#257ramitas&#363tras</i> have employed the master symbol <i>&#347&#363nyat&#257</i> not only for the phenomenal things but also for the Absolute. The phenomenal things are called <i>&#347&#363nya</i> because they are dependent on causes and conditions. The Absolute is called <i>&#347&#363nya</i> because it is devoid of distinctions and discriminations. <i>&#346&#363nyat&#257</i> demonstrates the ultimate unreality of entities and the unseekability of the Absolute which transcends thought and speech.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The concept of <i>&#346&#363nya (sunn) </i> was transmitted by the Siddhas and the N&#257thas to the sant-poets of medieval Vai&#7779&#7751avism. In the works of the Sikh Gur&#363s we find the last phase of the development of the concept of <i>&#347&#363nya</i> outside Buddhism. The Sikh Gur&#363s have used the words <i>sunn, sunn kal&#257, anahat-sunn</i> and <i>sunn-sam&#257dh&#299</i> numerous times in their religious compositions. A careful analysis of the use of these key-terms in the Sikh canon shows that their meaning is, in most cases, different from that found in Buddhism. In one case, however, there seems to be a continuity of the word and meaning from the time of the Buddhist Sutras to that of the hymns sung by the Gur&#363s. This continuity is found in those cases in which <i>sunn</i> or <i>&#347&#363nya</i> is employed as a symbol of the Absolute. Thus, for example, it is said that when one is awakened to the teaching of the Gur&#363, one merges into the Void (<i>sunn sam&#257i&#257</i>) even while alive ---<i>j&#299vat sunni sam&#257ni&#257 gur s&#257kh&#299 j&#257g&#299</i> (GG, 857). Of course the concept of the Absolute in Sikhism differs from that in the Madhyamika, but there can be no doubt that the Absolute is called <i>sunn</i> because it is devoid of duality and discrimination. This negative structure in speech with regard to the Reality is the basic function of the symbol <i>sunn</i>. All positive descriptions imply limitation and determination. The word <i>sunn</i> declares that the Truth is beyond limitations and determinations. Emptiness of Buddhism means 'no doctrine about Truth'; sunn in Sikhism means 'no conception about the Inconceivable.'</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;An important feature of the conception of the Void in Sikhism is that it can be realized through transcendental devotion (<i>n&#257m</i>) which consists in the constant mindfulness of the Divine (<i>simaran</i>). This feature brings in many positive elements as a matter of course and consequently the ecstatic experience of the Divine is characterized by positive attributes. Nevertheless, these positive attributes do not exhaust the Innate state of <i>sahaj</i> or the Void (<i>sunn</i>). Kab&#299r uses <i>sunn</i> in the sense of space, finite as well as infinite, i.e. <i>gha&#7789&#257k&#257sh</i> and <i>mah&#257k&#257sh</i>. The three <i>lokas</i> enveloping <i>&#347&#363nya</i> is nothing but Brahman with m&#257y&#257 but the fourth &#347&#363nya about which Gur&#363 N&#257nak stresses more is pure Brahman who is <i>nir&#257k&#257r</i> and <i>nirgu&#7751a</i>. In R&#257g M&#257r&#363, Gur&#363 N&#257nak defines <i>sunn</i> as the creative power of the Almighty--<i>pau&#7751u p&#257&#7751&#299 sunnai te s&#257je</i> (GG, 1037). The sense of <i>n&#257da</i> has also been exacted from the term <i>sunn</i> in the <i>Sidha Gos&#7789i</i> where Gur&#363 N&#257nak says: "<i>nau sar subhar dasavai p&#363re tah anahat sunn vaj&#257vah&#299 t&#363re</i>-- after filling up the nine pitchers with love, through the tenth gate the entry is made; the <i>anahat &#347&#363nya</i> in the form of melodies is realized" (GG, 943). The term <i>sunn</i> in the Gur&#363 Granth S&#257hib is thus used in a variety of senses, of which predominantly are Brahma&#7751 with and without <i>m&#257y&#257</i>, the creation, the power of Brahman and <i>n&#257da</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Here the unstruck sound; inaccessible to ears, goes on as 'the music of spheres' as it were, and the wonderful (<i>acharaj</i>) bewilderment (<i>bism&#257d</i>) characteristic of it cannot be described (<i>kahanu na j&#257i</i>). Peace (<i>&#347&#257nt&#299</i>), bliss (<i>sukh, ananda</i>) and satiety (<i>santokhu</i>) are attained in this state. But here in the ultimate state there is neither he who attains these things nor he who listens to their description ; void has gone to Void, emptiness had merged into Emptiness. He says: <i>sunnah&#299 sunnu mili&#257 samdars&#299</i>--- the individual spirit has joined the supreme spirit (GG, 1103).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Bh&#257&#299 Gurd&#257s, explicator of Gurb&#257&#7751&#299, uses <i>&#347&#363nya</i> in the sense of cosmic silence ---<i>dit&#299 b&#257ngi</i> niv&#257ji k&#257ri sunni sam&#257ni ho&#257 jah&#257n&#257 (1.35). As in the <i>Ha&#7789hayogaprad&#299pik&#257</i>, Gur&#363 N&#257nak also accepts that <i>&#347&#363nya</i> is within, <i>&#347&#363nya</i> is without and the three <i>lokas</i> are also imbued with <i>&#347&#363nya</i>. Whosoever becomes the knower of the truth, <i>&#347&#363nya</i>, goes beyond sins and virtues. He transcends both error and excellence.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;It may be observed that like the word Nirv&#257&#7751a, the word <i>&#347&#363nya</i> also underwent a gradual process of transformation in its meaning and use in the literature of medieval India. The M&#257dhyamika conception of <i>&#347&#363nyat&#257</i> was almost completely changed in N&#257thapantha, Kab&#299rpantha and Sikhism.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Monier Williams, <i>Sanskrit English Dictionary</i><BR> <li class="C1"> Dutt, N., <i>Pancavimsatis&#257hasrika Prajnaparamitasutra</i>. London, 1934<BR> <li class="C1"> Robinson, Richard H., <i>Early Madhyamika in India and China</i>. Wisconsin, 1967<BR> <li class="C1"><i>&#346abad&#257rth Sr&#299 Gur&#363 Granth S&#257hib</i>. Amritsar, 1969<BR> <li class="C1"> Dasgupta, Surendranath, <i>Indian Idealism</i>. Cambridge, 1961<BR> <li class="C1"><i>Kab&#299rgranth&#257val&#299 </i><BR> <li class="C1"> Jodh Si&#7749gh, <i>The Religious Philosophy of Gur&#363 N&#257nak</i>. Delhi, 1989<BR> </ol><p class="CONT">L. M. Joshi<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>