SUNN, a Punjabi form of the Sanskrit term śūnya (Pālī, sunna), is derived from the root śvi which is connected with the root śū; both these roots mean 'to swell', 'to expand' or 'to increase'. From the etymological standpoint the term śūnya is often used in the sense of 'zero' or 'cipher' (Arabic, sifr), a symbol of naught. However, 'zero' again, when used by a mathematician with a figure, increases the value of that figure ten times.

        As a matter of fact, it is in the work of the Brahmanical theologians, such as Kumārilabhaṭṭa and Śaṅkarāchārya, that the name 'Śūnyavāda' is employed for the Mādhyamika School of Buddhist philosophy. The Buddhist philosophers themselves have never used or approved this nomenclature.

        The Prajñāpāramitāsūtras teach that śūnyatā is the nature of all phenomenal things or entities called dharmas. Things are empty (śūnya) because they are conditioned; they are conditioned because they depend on a multiplicity of causes. Nothing is, uncaused, therefore nothing is free from śūnya, emptiness. The dependence of entities on causes and conditions constitutes their emptiness. All things or phenomena are subject to dependent origination (pratītyāsamutapāda); therefore all phenomena are characterized by emptiness (śūnyatā). This fact is called dharma śūnyatā, the emptiness of dharmas or the phenomena.

        Śūnya means that all the objects of the world are lacking in their 'own nature' (svabhāva dharma or 'self existence' (ātmabhāva) ; that is to say, the dharmas are without an essence of inward nature of their own and are without self. The absence of own-nature (niḥsvabhāvatā) and the absence of self (nairātmya) are thus synonyms of emptiness. Not only the persons are characterized by emptiness (pudgala-nairātmya) but also the things are characterized by emptiness (dharma-nairātmya). He who realizes this twofold emptiness (śūnyatā) attains transcendental wisdom (prajñāparamitā).

        The concept of Śūnya (sunn) was transmitted by the Siddhas and the Nāthas to the sant-poets of medieval Vaiṣṇavism. In the works of the Sikh Gurūs we find the last phase of the development of the concept of śūnya outside Buddhism. The Sikh Gurūs have used the words sunn, sunn kalā, anahat-sunn and sunn-samādhī 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 Gurūs. This continuity is found in those cases in which sunn or śūnya is employed as a symbol of the Absolute. Thus, for example, it is said that when one is awakened to the teaching of the Gurū, one merges into the Void (sunn samāiā) even while alive ---jīvat sunni samāniā gur sākhī jāgī (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 sunn 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 sunn. All positive descriptions imply limitation and determination. The word sunn 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.'

        Here the unstruck sound; inaccessible to ears, goes on as 'the music of spheres' as it were, and the wonderful (acharaj) bewilderment (bismād) characteristic of it cannot be described (kahanu na jāi). Peace (śāntī), bliss (sukh, ananda) and satiety (santokhu) 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: sunnahī sunnu miliā samdarsī--- the individual spirit has joined the supreme spirit (GG, 1103).

        It may be observed that like the word Nirvāṇa, the word śūnya also underwent a gradual process of transformation in its meaning and use in the literature of medieval India. The Mādhyamika conception of śūnyatā was almost completely changed in Nāthapantha, Kabīrpantha and Sikhism.

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