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Oppiliappan List Archive: Message 00033 Jun 2003

 
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SrI:

The wise author of ThirukkuraL has given us
an Upadesam , which is valid for all of us:

YepporuL yArr vaai-kEtpinum
apporuL meypporuL kaaNpathu aRivu

(Meaning):Discriminating Intellect (Jn~Anam) is 
that when You discover the true meaning of any
word (Tatthvam) as you hear(learn) it from 
any one (independent of his age or other status).

It is in the spirit of search for the true meaning
of the word or tatthvam we strive after definitions .
It is not easy some times but our AchAryaas have helped us 
immensely to get a grasp of fundamentals .

In this context , Let us have some additional thoughts on 
the word "Soonya" and its ramifications. It is indeed 
a powerful word/concept as discussed by SrIman Sudarshan.

This essay is a light hearted and incomplete 
attempt to comment on the word "Soonya" and the world 
(non-illusory , real world) that it connects to 
in our multi-tiered philosophical systems.

A true understanding of the word in the context of
Tatthva Thrayam ( the three doctrines of Jeevan, Prakruthi
and Iswaran) has to rely on the powerful insights of
Swamy VedAntha Desikan as outlined in Tathva Muktha KalApam,
SarvArTa Sidhdi and Para matha bhangam , which are tightly 
linked to and based on Bhagavath RaamAnujA's siddhAntham.

Here are Ten stray reflections to experience
the multi-faceted aspects of Soonyam to stimulate
our thinking :

(1) NAME: Cipher is an Arabic word for Soonyam.
Poojyam/Soonyam are a sanskrit words for Cipher or Zero.
Tamil word for Zero is "Suzhi". The immediate
word collection that comes to the TamiLian mind is
PiLLayAr Suzhib written for invoking auspiciousness.
Neer Suzhi is PraLayam , when all nAma Roopa Prapancham 
is destroyed and the stage is set for samashi-Vyashti 
creation by our Lord. .

2) MEANING:Soonya is translated as "nothingness or void".
Nothing can be farther from truth as we discern 
from the thread of discussions so far.As SrIman
Krishnamacahri pointed out Sookshmam is different 
from Soonyam.

3)LORD'S MESSAGE AT PURI JAGANNAATH:
There is Soonya Samhithai is in Oriya language.
Back at Puri JagannAth temple , there is an enactment
of "Soonya mahari" by temple dancers(Mahaaris).
This is a conversation between the Lord and the Man .
It is like the Thirumanjana Kattiyam for Lord RanganAtha,
where the Lord has a conversation with an egotistic jeevan.
This Soonya Mahari is however derived from Butrik tradition of 
Buddhism. The Lord says: If you want to experience bliss , 
stop your nervous chattering and let me guide you to
the physical and metaphysical state of SamAdhi (Savikalpa and 
nirvikalpa)". This leads us on to Yoga Systems and the cultivation of
the process of " emptying the mind " and the ritual of
BhUtha Suddhi in the daily AarAdhanam for the Lord .
Latter ( Bhagavath AarAdhanam) is a vast subject in itself. 

4)PHILOSOPHY 1: One of the ShaNN mathams, GaaNapathyam sees Soonyam
in the context of one who sees and the one who oversees(Dhrisya
and Dhrashta). That which is seen is the Universe(Dhrisya)
and the one who is the witnes or the see-er is Dhrashta. 
This view is not confined to GaaNapathyam.

5)PHILOSOPHY 2: another of the ShaNN mathams(Saaktham)
dealing with Sakthi understands Soonyam this way as seen by 
an UpAsakan of Devi:

" ManthrANAm MaathrukA DEvi
SabdhAnAm Jn~ana RoopiNi
Jn~AnAm ChinmayAtheethA 
SOONYAANAAM SOONYA SAAKSHINI"

(meaning): In all manthrAs , You reside as letters
(BhijAksharams); in all words , You are the meaning
and wisdom; in wisdom , You reside as consciousness
AND IN THE GREAT VOID , YOU REMAIN AS THE ONLY WITNESS".

This view (Witness to"Soonyam")need not be confined to 
SaakthAs.

5) There are whole systems of philosophy to comprehend 
this relationship between Universe (that which is seen ) 
and its creator (dhrashtA , NiyanthA and Sarva Saakshin).

6) There is also Soonya Vaadham (nihilism , a doctrine 
advocated by the Maadhyamika Buddhists stating that nullity is
the ultimate nature of the Absolute. VedAs and Vaidhika
mathAs reject this doctrine unequivocally. Buddhism
and Jainism are considerd as Veda-Baahya mathams 
since they are not rooted in Vedic teachings .They
reject latter.SarvArTa Sidhdi is an excellent source to
understand Swamy Desikan's rejection of the different 
kinds of Budhdistic views .

7) For Vaidhika MathAs , Brahman/Isvaran is not nullity; 
Brahman is the material cause of the Universe ( UpAdhaana Kaarana).
The subject of how this Brahman " evolves itself(ParinAma)
into the universe without affecting its Svaroopa(essential
nature)" is the crux of VedAntha . Brahman is hence not Soonya.

8)The description of Brahman as Ubhayalinga or as having
the two fold characterstric ( Perfect and free from 
imperfections)rejects soonyam . This is a central doctrine of 
Vedantham although Sankara and RaamAnuja explain it differently.

9)For VisishtAdhvaithins , non-existence or nullity
(abhAva) is not " a separate entity". It is only another
form of existence (bhAvanthara), existence none the less.

10) NAADHOPAASANA: Let us take the elaaboration known 
as Thaanam (Raagam-Taanam-Pallavi) in musical concerts . 
Here is an excerpt on Taanam quoted from SrI M.Nageswara Rao 
(VeeNai VidvAn) and Mr.John Barlow on the topic. "The word Taanam 
is related to Anantham Thvam " meaning endless Thou art. 
The endless reflects that manner of reciting a chant , 
which involves the breaking up of a text into syllables 
and the subsequent rendering of them in all combinations , 
both as a means of obtaining the mastery over the sound system of 
the chant and acquiring insight into the truths behind the text. 
This technique is also known as Ghanam ( Ghana Paatam in Vedic 
rendering)practised by Ghana PaaDis.

Since the Sanskrit vowels are Quantitative( long and short in
the temporal sense), the application of Ghana produces chains of 
rhythmic units ( different groups of longs and shorts ) of
a non-repetitive nature... The (individual) phrases , when
properly ordered , acquire a vector-like quality , which points
towards silence. This silence is a positive rhythmic entity ,
somewhat akin to a cadence, but with its temporal force removed:
the silence is both the end of the preceding line/section 
and the beginning of the following , just as the ultimate in
musical comntrol is the Mastery of silence , is the endles
resolution of the endlessness(anantham) of Taanam .. There is 
a point , where movement ceases , where sound fades into 
silence , part of the state of an equalibrium". 

(PraNavam) SoonyAya nama:

RaamAnuja Daasan , Oppiliappan Koil V.Sadagopan 










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