Nāmarūpa (Sanskrit: नामरूप) 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.
Nāmarūpa is a dvandva compound in Sanskrit 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 leads to the realization of the Ultimate reality of ‘Shunyatha’ or ‘Emptiness’ or Nirvana “Naked Truth” removed of Maya.
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.[a] Namarupa are also referred to as the five skandhas, "the psycho-physical organism", “mind-and-matter,” and “mentality-and-materiality”.
Psycho-physical constituents
In the Pali Canon, the Buddha describes nāmarūpa in this manner (English on left, Pali on right):
"And what [monks] is name-&-form? Feeling, perception, intention, contact, & attention: 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."[1]
In keeping with the doctrine of anātman/anatta, "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 Twelve Nidānas, preceded by consciousness (Pali: viññāna; Skt.: vijñana) and followed by the six sense bases (Pali: saḷāyatana; Skt: ṣaḍāyatana). Thus, in the Sutta Nipata, the Buddha explains to the Ven. Ajita how samsaricrebirth ceases:
[Ven. Ajita:] ...name & form, dear sir: Tell me, when asked this, where are they brought to a halt?
[The Buddha:] This question you've asked, Ajita, I'll answer it for you — where name & form are brought to a halt without trace: With the cessation of consciousness they're brought to a halt.[4][b]
The term nāmarūpa is used in Hindu 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 'essence' and 'accident' are used in Catholictheology 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 Sanatana Dharma/Hinduism) 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 Bhakti (devotion), Karma (action), Jnana (knowledge), Yoga (Union, a Hindu school), or a combination of all of these methodologies.
^For example, Rhys Davids & Stede (1921-25), p. 350, entry for "Nāma" (retrieved 2007-06-20), states:
"nāma as metaphysical term is opposed to rūpa, & comprises the 4 immaterial factors of an individual (arūpino khandhā, viz. vedanā saññā sankhāra viññāṇa...). These as the noëtic principle comb[ine]d with the material principle make up the individual as it is distinguished by 'name & body' from other individuals. Thus nāmarūpa= individuality, individual being. These two are inseparable...."
^Thanissaro (1994). 2014-12-26 at the Wayback Machine In explaining this specific exchange between Ven. Ajita and the Buddha, Ireland (1983, 1994), n. 2 2014-08-12 at the Wayback Machine states:
This question and answer refers to the doctrine of dependent-arising (paticca-samuppada). Where rebirth-consciousness (pati-sandhi-vinnana) does not arise there is no establishment of an individual (mind-and-body, namarupa) in a realm of existence, nor the consequent appearance of old age and death and the other sufferings inherent in life.
^Specific location of these verses: Sn V.1, Parayanavagga, "The Questions of Ajita," verses 1036-1037
Bibliography
Ireland, John D. (trans.) (1983). Ajita-manava-puccha: Ajita's Questions (Sn 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" (1994) at .
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/.
Thanissaro Bhikkhu (trans.) (1994). Ajita-manava-puccha: Ajita's Questions (Sn 5.1). Retrieved 2007-06-20 from "Access to Insight" at .
Thanissaro Bhikkhu (trans.) (1997). Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising (SN 12.2). Retrieved 2007-06-20 from "Access to Insight" at .
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This article includes a list of general references but it lacks sufficient corresponding inline citations Please help to improve this article by introducing more precise citations September 2021 Learn how and when to remove this template message Namarupa Sanskrit न मर प is used in Buddhism to refer to the constituents of a living being nama is typically considered to refer to the mental component of the person while rupa refers to the physical Translations ofNamarupaSanskritNamarupaBurmeseန မရ ပ MLCTS nama jupa Chinese名色 Pinyin mingse Japanese名色 Rōmaji myōshiki Korean명색 RR myeongsaek Sinhalaන මර පTibetanཎམར པ ming gzugsThainamrup RTGS nammarup Vietnamesedanh sắcGlossary of BuddhismNamarupa is a dvandva compound in Sanskrit and Pali meaning name nama and form rupa 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 leads to the realization of the Ultimate reality of Shunyatha or Emptiness or Nirvana Naked Truth removed of Maya Contents 1 In Buddhism 1 1 Psycho physical constituents 1 2 Empty of self 1 3 Part of the cycle of suffering 2 In Hinduism 3 See also 4 Notes 5 References 6 BibliographyIn Buddhism Edit The 12 Nidanas Ignorance Formations Consciousness Name amp Form Six Sense Bases Contact Feeling Craving Clinging Becoming Birth Old Age amp Death Main article Skandha This term is used in Buddhism to refer to the constituents of a living being nama refers to the mental while rupa refers to the physical The Buddhist nama and rupa are mutually dependent and not separable as namarupa they designate an individual being a Namarupa are also referred to as the five skandhas the psycho physical organism mind and matter and mentality and materiality Psycho physical constituents Edit In the Pali Canon the Buddha describes namarupa in this manner English on left Pali on right And what monks is name amp form Feeling perception intention contact amp attention This is called name The four great elements and the form dependent on the four great elements This is called form This name amp this form are monks called name amp form 1 Katamanca bhikkhave namarupaṃ Vedana sanna cetana phasso manasikaro idaṃ vuccati namaṃ Cattaro ca mahabhuta catunnaṃ ca mahabhutanaṃ upadayarupaṃ idaṃ vuccati rupaṃ Iti idanca namaṃ idanca rupaṃ idaṃ vuccati bhikkhave namarupaṃ 2 Elsewhere in the Pali Canon namarupa is used synonymously with the five aggregates 3 Empty of self Edit In keeping with the doctrine of anatman anatta the absence of an enduring essential self nama and rupa 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 Edit Namarupa is the fourth of the Twelve Nidanas preceded by consciousness Pali vinnana Skt vijnana and followed by the six sense bases Pali saḷayatana Skt ṣaḍayatana Thus in the Sutta Nipata the Buddha explains to the Ven Ajita how samsaric rebirth ceases Ven Ajita name amp form dear sir Tell me when asked this where are they brought to a halt The Buddha This question you ve asked Ajita I ll answer it for you where name amp form are brought to a halt without trace With the cessation of consciousness they re brought to a halt 4 b In Hinduism EditFurther information Hiranyagarbha and Namarupa vyakarana The term namarupa is used in Hindu thought nama describing the spiritual or essential properties of an object or being and rupa the physical presence that it manifests These terms are used similarly to the way that essence and accident are used in Catholic theology to describe transubstantiation The distinction between nama and rupa 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 puja Nama Rupatmak Vishva is the Vedanta a school of Sanatana Dharma Hinduism term for the manifest Universe viz The World as we know it Since every object in this World has a Nama and Rupa the World is called Nama Rupatmak Vishva The Paramatma or Creator is not manifest in this Nama Rupatmak Vishva but is realized by a Sadhaka student by means of Bhakti devotion Karma action Jnana knowledge Yoga Union a Hindu school or a combination of all of these methodologies See also EditBodymind Pratitya samutpada Sanskrit Pali paticca samuppada English dependent arising Skandha Sanskrit Pali khandha English aggregates Notes Edit For example Rhys Davids amp Stede 1921 25 p 350 entry for Nama retrieved 2007 06 20 states nama as metaphysical term is opposed to rupa amp comprises the 4 immaterial factors of an individual arupino khandha viz vedana sanna sankhara vinnaṇa These as the noetic principle comb ine d with the material principle make up the individual as it is distinguished by name amp body from other individuals Thus namarupa individuality individual being These two are inseparable Thanissaro 1994 Archived 2014 12 26 at the Wayback Machine In explaining this specific exchange between Ven Ajita and the Buddha Ireland 1983 1994 n 2 Archived 2014 08 12 at the Wayback Machine states This question and answer refers to the doctrine of dependent arising paticca samuppada Where rebirth consciousness pati sandhi vinnana does not arise there is no establishment of an individual mind and body namarupa in a realm of existence nor the consequent appearance of old age and death and the other sufferings inherent in life References Edit From SN 12 2 Thanissaro 1997 SLTP n d 1 1 2 Vibhangasuttaṃ Rhys Davids amp Stede op cit Specific location of these verses Sn V 1 Parayanavagga The Questions of Ajita verses 1036 1037Bibliography EditIreland John D trans 1983 Ajita manava puccha Ajita s Questions Sn 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 1994 at https web archive org web 20140812121236 http www accesstoinsight org tipitaka kn snp snp 5 01 irel html Rhys Davids T W amp 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 SN 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 Sn 5 1 Retrieved 2007 06 20 from Access to Insight at 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 SN 12 2 Retrieved 2007 06 20 from Access to Insight at https web archive org web 20060512063953 http www accesstoinsight org canon sutta samyutta sn 12 002 tb0 html Preceded byVijnana Twelve NidanasNamarupa Succeeded byṢaḍayatana Retrieved from https en wikipedia org w index php title Namarupa amp oldid 1124299554, wikipedia, wiki, book, books, library,
