Buddha: His Life, his Doctrine, his Order c11.s3.t2.2

c11.s3.t2.2

The expression Nâmarûpa is known to have had its origin in the Brâhmana and Âranyaka period of Indian literature. In the name of beings the wisdom of those ages finds, as is natural, specially deep mysteries. Jâratkârava Ârtabhâga says :* “Yâjnavalkya! what is that which does not forsake a man when he dies?” And Yâjnavalkya answers: “The name! An infinite thing in truth is the name, infinite (innumerable) are all the Gods; infinite fulness he attains thereby.” Thus the name of beings or of things is represented as a self-existing power beside their external form. Name and form are the two “monster powers” of the Brahma, by which it has got at the worlds or into the worlds. When the universe lay in chaotic confusion, by “name and form” clearness was created; therefore they say, when they wish to make a man knowable: “he is called so-and-so; he looks so-and-so.” “In this this universe consists, in form and in name”—or, as it is said on another occasion: “A triad is this world: name, form, act.”†