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Nāmarūpa () is used in Buddhism to refer to the constituents of a living being: nāma is typically considered to refer to the mental component of the person, while rūpa refers to the physical. Most often found as a single compound word understood literally as name-and-form or named form.

Nāmarūpa is a compound in and Pali meaning "name ( nāma) and form ( rūpa)".

Nama (name) and Rupa (form) is the simple worldly identity of any form by a name both of which are considered temporal and not true identity with the nameless and formless ‘reality’ or ‘Absolute’ in Hinduism that has manifested as maya. In Buddhism the loss of all names and forms (conception of distinct concepts) leads to the realization of the Ultimate reality of ‘Shunyatha’ or ‘Emptiness’ or Nirvana “Naked Truth” removed of Maya.


In Buddhism
This term is used in Buddhism to refer to the constituents of a living being: nāma refers to the mental, while rūpa refers to the physical. The Buddhist nāma and rūpa are mutually dependent, and not separable; as nāmarūpa, they designate an individual being (or distinct things). Namarupa are also referred to as the , "the psycho-physical organism", “mind-and-matter,” and “mentality-and-materiality”.


Psycho-physical constituents
In the , the describes nāmarūpa in this manner (English on left, on right):
"And what monks is name-&-form? , , , , & : This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are, monks, called name-&-form."From 12.2 (Thanissaro, 1997).SLTP (n.d.), 1.1.2, .
Elsewhere in the , nāmarūpa is used synonymously with the five .Rhys Davids & Stede, op cit or as the process of perception Ven. Dr. Punnaji, 2017 in modern interpretation.


Empty of self
In keeping with the doctrine of /, "the absence of an (enduring, essential) self", nāma and rūpa are held to be constantly in a state of flux, with only the continuity of experience (itself a product of dependent origination) providing an experience of any sort of conventional 'self'.


Part of the cycle of suffering
Nāmarūpa is the fourth of the , preceded by consciousness (Pali: ; Skt.: vijñana) and followed by the six sense bases (Pali: ; Skt: ). Thus, in the , the Buddha explains to the Ven. Ajita how rebirth ceases:


In Hinduism
The term nāmarūpa is used in thought, nāma describing the spiritual or essential properties of an object or being, and rūpa the physical presence that it manifests. These terms are used similarly to the way that '' and 'accident' are used in to describe transubstantiation. The distinction between nāma and rūpa in Hindu thought explains the ability of spiritual powers to manifest through inadequate or inanimate vessels - as observed in possession and oracular phenomena, as well as in the presence of the divine in images that are worshiped through pūja.

Nāma Rupatmak Vishva is the Vedanta (a school of /) term for the manifest Universe, viz. The World as we know it. Since every object in this World has a Nāma and Rupa, the World is called Nāma Rupatmak Vishva. The Paramātma (or Creator) is not manifest in this Nāma Rupatmak Vishva but is realized by a Sādhaka(student) by means of (devotion), (action), (knowledge), (Union, a Hindu school), or a combination of all of these methodologies.


See also


Notes

Bibliography
  • Ireland, John D. (trans.) (1983). Ajita-manava-puccha: Ajita's Questions ( 5.1), from The Discourse Collection: Selected Texts from the Sutta Nipata (WH 82). Kandy: Buddhist Publication Society. Retrieved 2007-06-20 from "Access to Insight" Https://web.archive.org/web/20140812121236/http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.01.irel.html.
  • Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society’s Pali–English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.
  • Sri Lanka Buddha Jayanti Tipitaka Series (SLTP) (n.d.). Buddhavaggo ( 12.1). Retrieved 2007-06-20 from "METTANET - LANKA" at http://metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/01-Buddhavaggo-p.html .
  • Thanissaro Bhikkhu (trans.) (1994). Ajita-manava-puccha: Ajita's Questions ( 5.1). Retrieved 2007-06-20 from "Access to Insight" Https://web.archive.org/web/20141226013717/http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.01.than.html.
  • Thanissaro Bhikkhu (trans.) (1997). Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising ( 12.2). Retrieved 2007-06-20 from "Access to Insight" Https://web.archive.org/web/20060512063953/http://www.accesstoinsight.org/canon/sutta/samyutta/sn-12-002-tb0.html.

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