#Śūnya

[vedicwaves]

The Untold Status of Women in the Institution of Marriage: Understanding through the Philosophical Lens

Dr. Jayanti P Sahoo and Dr. Aparna Dhir Khandelwal (Continued..) ‘लड़की लोगों के लिए पूरी दुनिया सोचती है, बस यह नहीं पूछते कि वो क्या सोच रही है’ (A dialogue from the movie ‘Pagglait’ released in 2021) Passing through the 21st century, women feel more confident and independent in terms of thoughts, choices, and finances but when it comes to the institution of marriage why our own traditional…

[nateconnolly]

Ted Lasso: All right, guys, listen up. The things in the world originate only because of their relation to other things. That means they have no essence or existence of their own. Their true nature is that they are “śūnya" or "empty”.

Coach Beard: Emptiness isn’t their true nature, either.

Ted Lasso: Say what now?

Coach Beard: Emptiness isn’t truer than the false natures of the things that are empty. 

Ted Lasso: Now how the hell does that work? 

Coach Beard: Emptiness did not arise independently, either. Its existence is also dependent upon its relation to other things. If there was nothing to be empty, then there would be no emptiness. 

Dani Rojas [excitedly, like a little kid with a new toy]: if all things are empty, then emptiness itself must be empty, too! 

Ted Lasso: now that right there is what we call “insight beyond insight” back in Kansas 

Higgins: Er, wouldn’t that make nirvana empty as well? And if it’s empty, doesn’t that mean there’s no reason to try to achieve it? 

Jan Maas [unfiltered Dutchman]: Thoughts like those are why you’re still stuck in samsara. 

[huytsao]

śikhi pakṣaiś citra rūpair maṇḍalaiḥ śūnya pañcakam | dhyāyato'nuttare śūnye praveśo hṛdaye bhavet || 32 ||

shikhi–pakshaih chitra–roopaih mandalaih shoonya–panchakam dhyaayatah an-uttare shoonye pra-veshah hridaye bhavet

The senses declare an outrageous world— Sounds and scents, ravishing colors and shapes, Ever-changing skies, iridescent reflections— All these beautiful surfaces Decorating vibrant emptiness. The god of love is courting you, Light as a feather. Every perception is an invitation into revelation. Hearing, seeing, smelling, tasting, touching— Ways of knowing creation, Transmissions of electric realization. The deepest reality is always right here. Encircled by splendor, in the center of the sphere, Meditate where the body thrills To currents of intimate communion. Follow your senses to the end and beyond Into the heart of space

Các giác quan tuyên bố một thế giới mãnh liệt- Âm thanh và mùi hương, màu sắc và các dáng hình say đắm, Bầu trời đó luôn thay đổi, những phản xạ ngũ sắc- Tất cả những bề mặt đẹp đẽ này Làm cho sự trống rỗng thêm rung động. Thần tình yêu đang tán tỉnh bạn, Ánh sáng như một chiếc lông vũ. Mỗi cảm nhận là một lời mời vào khải huyền. Nghe, thấy, ngửi, nếm, xúc chạm - Đó là những cách nhận biết sự sáng tạo. Nhận thức được rõ sự truyền tải của năng lượng điện. Sự thật sâu sắc nhất luôn ở đây. Được bao quanh bởi sự chói lọi, phía trung tâm của quả cầu. Thiền (nhập tâm) vào nơi rộn ràng trong cơ thể Đến với dòng chảy của sự thân thương. Đi theo các giác quan của bạn đến cùng và hơn thế nữa Vào trái tim của không gian.

[lux-paraclitus]

"Eu sou essencialmente Brahman. De mim veio o mundo composto de Prakr̥ti e Puruṣa, o vazio (śūnya) e a plenitude (pūrṇa). [...] Eu sou o mundo inteiro [...] Eu sou incriado e o criado. Acima, abaixo e envolta são Eu."

~ Devī Upaniṣad.

[espectrodooutro]

O significado do Mahāmantra Hare Kṛṣṇa no Rādha Tantra.

Esse é o maior segredo do nome do Senhor Hari:

“HA” é Śiva. “R” é a Suprema Deusa Tripurā, a encarnação dos 10 Vidyā-s (conhecimentos). Ó, Aquele que é próspero na observância! “E” é o Akṣara-Yonī (Eterna Vulva da Deusa) em Si.

[…]

“HA” também significa Aquele que é da forma da vacuidade (śūnya-svarūpa) e “RE” é Ela que toma a forma de Saguṇa-Īśvara (Deus com Atributos). Hari é Tripurā em Si…

[…]

Ó, melhor dos filhos! “KR̥ṢṆA KR̥ṢṆA” é Mahāmāyā (a Grande Māyā), o mundo (Jagat) em Si! “HARE HARE” é a Deusa na forma de Śiva e Śakti (Śiva-Śakti-Svarupiṇī).

[…]

As palavras “HARE RĀMA” simbolizam a Suprema Deusa que concede a liberação (Mokṣā). “RĀ” é Tripurā acompanhada do néctar da Beatitude. “MA” é Mahāmāyā, a Eterna Yoginī de Rudra.

[…]

O Visarga é a Suprema Kuṇḍalinī-Śakti, as palavras “RĀMA RĀMA” são Śiva e Śakti. As palavras “HARE HARE” contém duas Śaktis.

[…]

- Śrī Śrī Rādha Tantraṁ.

[chaitanyavijnanam]

విష్ణు సహస్ర నామ తత్వ విచారణ - 743 / Vishnu Sahasranama Contemplation - 743

🌹. విష్ణు సహస్ర నామ తత్వ విచారణ - 743 / Vishnu Sahasranama Contemplation - 743🌹 🌻743. శూన్యః, शून्यः, Śūnyaḥ🌻 ఓం శూన్యాయ నమః | ॐ शून्याय नमः | OM Śūnyāya namaḥ

సర్వ విశేష రహితః శూన్యవత్ శూన్య ఉచ్యతే

శూన్యము వంటివాడు. ఏలయన - పరమాత్ముడు సర్వ విశేష రహితుడు. అతనిని గుర్తించుటకు సహకారులగు ఏ విశేషములును లేదా ఇతర వస్తువులనుండి వేరు పరచు భేదక లక్షణములును లేవు. ఇతని కంటె ఇతరులు మరి ఎవ్వరును లేరు కదా!

సశేషం...

🌹 🌹 🌹 🌹 🌹

🌹. VISHNU SAHASRANAMA CONTEMPLATION- 743🌹 🌻743. Śūnyaḥ🌻 OM Śūnyāya namaḥ

सर्व विशेष रहितः शून्यवत् शून्य उच्यते / Sarva viśeṣa rahitaḥ śūnyavat śūnya ucyate

As He is devoid of all qualities, He is Śūnyaḥ, as it were. There are no attributes to uniquely identify Him. There are no qualities that make Him indifferent to any other thing; hence He is Śūnyaḥ.

🌻 🌻 🌻 🌻 🌻

Source Sloka

सुवर्णवर्णो हेमाङ्गो वरांगश्चन्दनाङ्गदी ।

वीरहा विषमश्शून्यो घृताशीरचलश्चलः ॥ ७९ ॥

సువర్ణవర్ణో హేమాఙ్గో వరాంగశ్చన్దనాఙ్గదీ ।

వీరహా విషమశ్శూన్యో ఘృతాశీరచలశ్చలః ॥ 79 ॥

Suvarṇavarṇo hemāṅgo varāṃgaścandanāṅgadī,

Vīrahā viṣamaśśūnyo ghr‌tāśīracalaścalaḥ ॥ 79 ॥

Continues....

🌹 🌹 🌹 🌹🌹

[abhyasschoolofyoga]

śūnya śikhara kī kandarā…📖| Swarved ।।२/९/१३।। | The Master | Abhyas School of Yoga | #shorts

Swarved is the "symbol of consciousness", the "encyclopedia of spirituality" that "matches the vibrational cosmic energy which percolates down, making everything vibrant in this world."

शून्य शिखर की कन्दरा, योगिन कर यह धाम। सर्वस-सिद्ध प्रदायिनी, होवै पूरण काम।।१/९/०६।।

śūnya śikhara kī kandarā, yogina kara yaha dhāma। sarvasa-siddha pradāyinī, hovai pūraṇa kāma।। 1/9/06।।

"Yoga cannot be restricted to just the physical postures, kriyas, and mudras. The physical realm's yoga extends beyond the boundaries of present-day Hatha yoga. The Abhyas School of Yoga not only teaches but also imparts the Yoga of the physical realm to bring about the change we seek in our lives. This school is imparting the universal knowledge of ‘the real essence of Yog’. The message that the real essence of Yog wants to provide and help you with is how you could find yourself and 'do what is needed'." - Naam Deo

Experience ‘The Real Essence of Yog’ at the Abhyas School of Yoga.

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[just-sp-in-inginthevoid]

This hand gesture is called "shunya mudra"

Shunya (śūnya) means empty, void, nothing, zero, hollow and is also used to referred to the sky or heaven (mudra means gesture or seal)

[lilyginnyblackv2]

Yashahime Ep. 5 - Thoughts

So, Setsuna has an attack called “Scourge of Swallows.” Hmmm...Anyway, this episode showed us more of Towa and Setsuna’s relationship dynamic:

And this:

Their dynamic seems to be in-line with how it was described in the magazine with the VAs interview. We can also see that “modern day girl” influence in Towa that her VA talked about (as well as how she is similar to Kagome in some ways, because she was raised by the Higurashi family).

And speaking of Kagome. I believe that Kaede knows that Moroha is Kagome’s daughter, specifically. Though the English has her saying this:

In the Japanese, Kaede uses 娘 (musume) or “daughter.” The word can mean “girl” as well, but given the context, it is likely “daughter.” 

We also learn that Moroha found her jewel from one of the Four Perils, Demon Beasts that are underlings of Kirinmaru (they were controlled by him).

Finally, we learn that Setsuna met Miroku “a long time ago.” She uses the term 昔 (mukashi), which is very vague and has a large range (from yesterday to 10+ years ago to 100+ years ago when used in a fairytale like sense - ex. 昔々 (mukashimukashi) often starts off fairytales and is equivalent to the English phrase of “Once upon a time...”). 

That being said, I’m going to guess that she met him around the time she was heading to Kaede’s village. She can remember clearly what he looked like and she could remember the words that he said too. So she had to be fairly old. So meeting him en-route to Kaede’s village, about what, 3-4 years ago (around 10-12 years old?) would fit. That’s all just vague speculation though.

As for the words that Miroku said:

“On meeting an arhat, slay the arhat; on meeting your parents, slay your parents.” This seems to be a take on the Buddhist philosophy on embracing Nothingness (or Emptiness) :

“If you meet the Buddha, kill the Buddha. If you meet your father, kill your father. Only live your life as it is, Not bound to anything.”

It centers around the idea of “Impermanence” and “Change.” From the website rep (dot) routledge (dot) com, there is this summary of “Emptiness” :

Emptiness’ or ‘voidness’ is an expression used in Buddhist thought primarily to mark a distinction between the way things appear to be and the way they actually are, together with attendant attitudes which are held to be spiritually beneficial. It indicates a distinction between appearance and reality, where the paradigm for that distinction is ‘x is empty (śūnya) of y’, and emptiness (śūnyatā) is either the fact of x’s being empty of y or the actual absence itself as a quality of x. It thus becomes an expression for the ultimate truth, the final way of things.

This seems to fit in with the state of the series: questions upon questions, vague timelines, and things not seeming as they appear. It also fits with the fact that Setsuna is associated with cherry blossoms (some recent Yashahime merch has Setsuna with cherry blossoms behind her, Towa was associated with red tsubaki). Cherry blossoms are often associated with “fleetingness” and the idea of “impermanence.”

[eelhound]

"When we look at the meaning of emptiness [in Buddhism]..., the Sanskrit word is śūnyatā. One of the literal meanings of śūnya is 'empty' and another one is 'zero.' In Indian mathematics, the zero sign is śūnya, but it has quite a different meaning from 'zero' in the west. When we think of zero, we think 'nothing,' but in India the circle of śūnya, or zero, means 'fullness,' 'completeness,' or 'wholeness.' In the same way, 'emptiness' does not mean 'nothingness,' but rather 'fullness' in the sense of full potential — anything can happen in emptiness and because of emptiness...

In a sense, the teachings on emptiness have a lot of parallels with quantum physics. Quantum physicists tell us that there is really no world out there, nor a body. There is actually not much, if anything. They are still looking for something, because it sounds better and we do not have to be scared that there is really nothing at all to hold on to. When physicists talk about a quantum field, it almost entirely consists of space and some energy in it, not even particles. They may talk about 'particles,' but this term does not refer to any kind of substance anymore, just statistical probabilities of relationships.

This is also very much what emptiness is about, meaning that there is no single phenomenon whatsoever that exists independently on its own. The description of a quantum field is very much like the Heart Sūtra’s formula 'Form is emptiness. Emptiness is form. Emptiness is nothing other than form, and form is nothing other than emptiness.' Everything is interrelated and constantly changing in every moment, yet entirely ungraspable.

In quantum physics, they have found that if one electron or one subtle particle on one end of the universe changes, another one at the other end of the universe also changes. Thus, it is not that this principle of interdependence is limited to a certain domain or area in space; it is truly infinite and all-pervasive."

- Karl Brunnhölzl, from The Heart Attack Sutra: A New Commentary on the Heart Sutra

[survivetoread]

Marathi Numbers, 0-10

The names of numbers in Marathi are derived from Sanskrit by way of Prakrit, so their pronunciations may be very familiar to speakers of other Indo-European languages.

Inspired by @bongboyblog‘s post on Bengali numerals.

० - शून्य [śūnya] zero

१ - एक [ek] one

२ - दोन [don] two

३ - तीन [tīn] three

४ - चार [cār] four

५ - पाच [pāč] five

६ - सहा [sahā] six

७ - सात [sāt] seven

८ - आठ [āṭh] eight

९ - नऊ [naū] nine

१० - दहा [dahā] ten

[astranemus]

To reject delusion and accept truth is just another form of delusion, Yung Chia says later, for such discrimination between rejecting and accepting is still dualistic; one who practices in this way mistakes a thief for his own son. The Way is not a matter of escaping delusion, because there is nowhere to escape except to an equally delusive quietism. It is rather a matter of liberating delusion, as Dōgen might say. What distinguishes liberated delusion is the utter freedom of the mind to dance freely from one śūnya thing to another, from one set of concepts to a different and perhaps contradictory set. The difference is not necessarily in the concepts themselves—they may be the same—but how effortlessly the mind is able to play with them without getting stuck. To the extent that the mind thinks there is an objectifiable Truth (whether already grasped or not yet), or to the extent that it thinks dwelling in blankness of mind is the Truth, this freedom is not realized: the mind trips over itself, sticks at this, jumps to that, and doesn’t want to let go because it still understands its fundamental task as finding and dwelling in a secure “home” for itself.

David R. Loy, Nonduality in Buddhism and Beyond

[refigured]

Śūnyatā" (Sanskrit), or emptiness. -śūnya means "zero," "nothing," "empty" or "void" and derives from the root śvi, meaning "hollow" -tā means "-ness" This mode is called emptiness because it's empty of the presuppositions we usually add to experience to make sense of it: the stories and world-views we fashion to explain who we are and the world we live in. Although these stories and views have their uses, the Buddha found that some of the more abstract questions they raise — of our true identity and the reality of the world outside — pull attention away from a direct experience of how events influence one another in the immediate present. Thus they get in the way when we try to understand and solve the problem of suffering.

Thanissaro Bhikku

[nurtureoneslife]

A sannyāsi is he who ever dwells in the void (śūnya). One who has taken sannyāsa, yet all the time depends on others, is merely attempting to become a sannyāsi. A genuine sannyāsi is he who in God's Name has set his all afloat in the void.

So long as one harbours desires for home and family, for money and the things it buys, for bodily comforts and intellectual enjoyment, for fame, recogni­tion and the like, it is far better to remain within the folds of the family.

There are only very few who can tread the path of complete renunciation.

Those who have gone forth into homelessness without having become utterly unselfish and are therefore unable to observe the prescribed rules of conduct of the sannyāsāśrama, will create all manners of complications.

To be a householder with the spirit of sannyāsa is indeed very praiseworthy. But the man who merely assumes the ochre robe without being a sannyāsi at heart becomes guilty of a serious wrong. Not only does he harm himself, his behaviour also is contrary to the ideal of the sacred order of sannyāsa.

~ Anandmayi Ma

[espectrodooutro]

"Eu sou essencialmente Brahman. De mim veio o mundo composto de Prakr̥ti e Puruṣa, o vazio (śūnya) e a plenitude (pūrṇa). [...] Eu sou o mundo inteiro [...] Eu sou incriado e o criado. Acima, abaixo e envolta são Eu."

~ Devī Upaniṣad.

[realityhop]

sunyata

Noun

(psychology) Emptiness, in terms of a meditative state; an Eastern concept of a high meditative state of calm and freedom from distraction.

(philosophy) The cosmic void; in the East-West dialogue, an Eastern term for metaphysics of nothingness.

Etymology

From Sanskrit शून्यता (śūnyatā), from शून्य (śūnya, “zero, nothing”) + ता (-tā, “generalizing suffix”). Cognate with Pali suññatā