From A Veerashaiva Website:
“The Sunyasampadane is one of the most important documents of the Veerashaiva philosophy and faith and, for that very reason perhaps, one of the most difficult and at times baffling. The exact meaning of the title of this compilation presents the first of many problems the student has to encounter on his way; the exact sense in which one must take the word Sunya seems to vary from one context to another. However, the broad sense of the concept itself is not entirely beyond comprehension, especially if we compare it with its variants in Buddhism of the Madhyamika School. Here are some extracts from the Encyclopaedia of Religion and Ethics.
“Voidness (Sunyata) is neither a principle immanent in things nor is it nothingness. On the contrary, it is the character of what exists, of the dharmas. Things are void because they are originated; voidness = origination, void =originated. Existence (samsara) is an intricate succession of momentary things, or dharmas, which have not in themselves any raison d’etre, and which cannot exist substantially by the power of their causes; for these causes are dharmas of the same nature, which do not exist in themselves. As it is said, ‘From dharmas, like a magical show (mayopama), arise dharmas like a magical show’. We should say, ‘From contingent phenomena arise contingent phenomena.”
“From an absolute point of view (paramarthatas), there is no difference (nanabhava) among things and among the characters of things. Things are void (Sunya), like the daughter of a barren woman; characters are void, like the beauty of this unreal daughter. Things are void because there is no real origination of things—if no origination, no destruction, an eternal in-existence. There is no difference between existence (samsara) and nirvana: ‘not being produced (anutpanna), not being destroyed, things are from the beginning quiescent (adisanta); they are really, naturally (prakrtya) in nirvana (parinirvrta)”.
“The world, according to the Buddhists, is an aggregate of conditions or relations. Things come into existence in virtue of these relations or conditions. There are infinite kinds of relations, such as the relation of substance and quality, part and whole, cause and effect, etc. Taking the relation of substance and quality, we find that the substance exists only in relation to its qualities, and the latter exists only in relation to the former.”
There is, however, a substantial and very crucial difference between the Veerashaiva concept of Sunya and the Buddhist, on the one hand, and between the Veerashaiva concept and the Vedantic, on the other.”