Significance of Name and form
The concept of Name and Form is explored across various philosophical traditions, including Vaishnavism, Vedanta, Mahayana, and Theravada. It represents the dual aspects of identity and existence, where names serve as mental labels and forms as physical manifestations. This duality facilitates the illusion of separateness and individuality, obscuring the underlying unity of the universe. Ultimately, Name and Form are seen as limiting factors that bind souls to material reality, with true understanding requiring transcending these superficial distinctions to recognize the deeper essence of existence.
Synonyms: Identity, Title, Shape, Structure, Configuration
In Dutch: Naam en vorm; In Finnish: Nimi ja muoto; In Spanish: Nombre y forma; In German: Name und Form
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Name and form'
In Buddhism, "Name and form" (nama-rupa) denotes the duality of mental and physical aspects of existence, illustrating how identity is conditioned by consciousness while emphasizing impermanence and the non-attachment necessary for spiritual growth.
From: Maha Prajnaparamita Sastra
(1) The duality of existence where 'name' refers to the mental label of phenomena, and 'form' relates to their material aspect.[1] (2) The duality of name (conceptual label) and form (physical manifestation), which the bodhisattva must not attach to since they are impermanent.[2] (3) Basic components that support the notion of individuality, which ultimately does not equal 'atman'.[3] (4) Namarupa, the concept that relates to the constructed identity and physical aspect of a living individual, conditioned by the vijnana.[4] (5) Concept illustrating the relationship between identity and physical existence in the teachings.[5]
From: Milindapanha (questions of King Milinda)
(1) A term to describe the duality of identity comprising mental and physical aspects, with implications of rebirth.[6] (2) Refers to the composite existence of entities that perform deeds impacting rebirth, as explained by Nagasena.[7]
From: Dhammapada (Illustrated)
(1) Refers to the concept of nama-rupa, representing the mental and physical aspects of existence, which are conditioned by consciousness.[8]
Hindu concept of 'Name and form'
In Hinduism, Name and form signify the illusory aspects of reality, creating an illusion of separateness among souls. They represent superficial identities that bind individuals, obscuring the deeper essence of Spirit and the ultimate unity with Brahman.
From: Brahma Sutras (Shankaracharya)
(1) The apparent world is characterized by name and form, which are the figments of Nescience, and the scriptural doctrine of creation does not refer to the highest reality, but to this apparent world, thus emphasizing a deeper understanding of creation.[9] (2) The name and form are broken, as the text states, when parts dissolve, and the individual becomes without parts and immortal, highlighting the transformative impact of knowledge.[10] (3) These are the limiting adjuncts, products of Nescience, belonging to the Self of the omniscient Lord, which create the phenomenal world, and the Lord depends on these.[11] (4) Name and form cannot abide in the soul, but abide in the limiting adjunct and are ascribed to the soul itself in a figurative sense only, also the world of names, forms, and works springs from one being and is merged in one being.[12] (5) These are mentioned in the text as being in an unevolved state, which is a different state compared to when they are evolved, and they are distinguished by these.[13]
From: Taittiriya Upanishad Bhashya Vartika
(1) The components that make up the illusory nature of the world as stated in the text.[14] (2) The categorical framework in which knowledge and ignorance exist, representing their transient nature.[15] (3) Concepts that represent the components of the universe as manifestations arising from the Undifferentiated.[16] (4) The terms describing the attributes of existence that differ from Brahman, indicating a distinction between the ultimate reality and its manifestations.[17]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The aspects of existence that delineate physical manifestations, which are ultimately derived from Spirit.[18] (2) These two concepts lie within Brahman, which is untouched by them and serves as their revelatory source.[19] (3) The process by which the Deity differentiates the characteristics of entities into distinct identities.[20] (4) The aspects of reality that give shape and identity to spiritual entities, though they may obscure the true essence of Spirit.[21]
From: Brihadaranyaka Upanishad
(1) Components that constitute the elements and are called truth.[22] (2) The classifications and categories within which worldly existence is bound, serving as limiting factors to the recognition of the true nature of the Self.[23]
From: Vivekachudamani
(1) Refers to the constructs of the mind that create the illusion of separation and distinctiveness among entities, obscuring the underlying unity.[24] (2) Indicates that the differences between objects are superficial and only based on their names and external appearances.[25]
From: Brahma Sutras (Ramanuja)
(1) Concepts that represent the identification and categorization of objects, integral to the understanding of existence in the philosophical context.[26] (2) The superficial identities and characteristics that bind individuals to the material world and hinder spiritual progress.[27]
From: Mundaka Upanishad with Shankara鈥檚 Commentary
(1) Refers to the identifiers and physical representations that define individual existence, which are transcended in a higher state of awareness.[28]
From: Prashna Upanishad (Madhva commentary)
(1) The intrinsic characteristics that define individual identities of souls and their principles even after liberation.[29]
From: Mandukya Upanishad
(1) The concept that individual entities only exist as names and shapes, lacking true reality or essence beyond their designation.[30]
From: Chandogya Upanishad (english Translation)
(1) The transient, superficial aspects of reality that obscure the deeper understanding of the Self.[31]
From: Prashna Upanishad with Shankara鈥檚 Commentary
(1) The distinct identities and characteristics that define entities, which are said to disappear upon reaching the ultimate goal.[32]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) Name and form represent the initial concepts in the mind of the potter that precede the physical creation of objects.[33]
From: Brahma Sutras (Shankara Bhashya)
(1) Concepts that denote the labels and physical characteristics of things, helping to explain how apparent distinctions arise from a unified reality.[34]
From: Srila Gurudeva (The Supreme Treasure)
(1) Refers to the dual aspects of Krishna's identity, emphasizing the divine nature inherent in both.[35]
From: Vakyapadiya of Bhartrihari
(1) The relationship where the name appears as a form, suggesting a unity that exists before differentiation.[36]
The concept of Name and form in local and regional sources
The keyphrase "Name and form" signifies the fundamental components of existence, essential for the universe's manifestation and individual identity, while also illustrating the illusions of separation and the constraints of material reality in Indian philosophy.
From: The Complete Works of Swami Vivekananda
(1) This phrase refers to the way we see the world, and they are all in our veil, in Maya, as they are like spots in the object-glass of a telescope.[37] (2) The phrase refers to elements that constitute the universe, and they are compared to a wave in the ocean, where the wave is bound by name and form.[38] (3) When one frees themselves from name and form, they escape from bondage, especially when they no longer need a body of any kind, whether good or bad.[39] (4) The Advaitin perspective maintains that the universe consists of this, and that it endures only as long as these exist, according to the text.[40] (5) This phrase describes the factors that create apparent differences in the universe, giving rise to individual identities and the illusion of separation within the fundamental unity.[41]