Naam-rupa is part of Hindu thought as given in the wikipedia :

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 Catholic theology 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.

My question is : How does name-form or naam-rupa arise? Is there any understanding of the process of formation of naam-rupa in consciousness?

1 Answer 1


Sri Shiva Purana 1.10.:

Śiva said:—


  1. I have taught this great auspicious mantra. Oṃkāra came out of my mouth. Originally it indicated me.

  2. It is the indicator and I am the indicated. This mantra is identical with me. The repetition of this mantra is verily my repeated remembrance.

18-19. The syllable “A” came first from northern face; the syllable “U” from the western; the syllable “M” from the southern and the Bindu (dot) from the eastern face. The Nāda (mystical sound) came from the middle face. Thus the complete set cropped up in five-fold form. Then all of them united in the syllable of “Om”.

  1. The two sets of created beings—Nāma (name) and Rūpa (form) are pervaded by this mantra. It indicates Śiva and Śakti.

So, Nāma (Name) indicates Shiva and Rūpa (Form) indicates Shakti.

It's also said that Nāma Rūpātmak Vishva means the Universe is pervaded by names and forms. As everything has a name and a form. This concept is same as Agni Soma Jagat. Where Agni/Nama is Shiva/Purusha and Soma/Rupa is Shakti/Prakriti.

Rudra Hridaya Upanishad.:

Rudra is the embodiment of all Devas. All devas are merely different manifestations of Sri Rudra Himself. On the right side of Rudra, there is the sun, then the four-headed Brahma, and then three Agnis (fires). On the left side, there exist Sri Umadevi, and also Vishnu and Soma (moon) (Rudra hridhaya upanishad ).

Uma Herself is the form of Vishnu. Vishnu Himself is the form of the moon. Therefore, those who worship Lord Vishnu, worship Siva Himself. And those who worship Siva, worship Lord Vishnu. Those who envy and hate Sri Rudra, are actually hating Sri Vishnu. Those who decry Lord Siva, decry Vishnu Himself. (Rudra hridhaya upanishad ).

Rudra is the generator of the seed. Vishnu is the embryo of the seed. Siva Himself is Brahma and Brahma Himself is Agni. Rudra is full of Brahma and Vishnu. The whole world is full of Agni and Soma. The masculine gender is Lord Siva. The feminine gender is Sri Bhavani Devi. All the mobile and immobile creation of this universe, is filled up with Uma and Rudra. The Vyakta is Sri Uma, and the Avyakta is Lord Siva. ( Rudra hridaya upanishad ).

The names and forms were created from vedas/pranava.

MBH 12:232:26.:

“Indeed, the Īśvara, in the beginning, created all things from the words of the Vedas. Truly, the names of the Rishis, and all else that has been created, occur in the Vedas”.

Linga Puran 1.70.258b-259a.:

Initially Mahesvara created the names and forms of creatures as per the provisions of the Vedas.

In a sense, Nāma (the essense) is Jivātmā and Rūpa (the mass) is Māyā.

Svetaswatara Upanishad 1:09.:

“The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all-pervading and therefore devoid of agency. When the seeker knows all these three to be Brahman, he is freed from his fetters”.

Swetasvatara Upanishad 4:09.:

“The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The lord of Maya, again, is bound by Maya in this [in the form of Jiva].”

Swetasvatara Upanishad 4:10.:

“Know then Prakriti (nature) is Mâyâ (art), and the Maheshwara the Mâyin (maker); the whole world is filled with what are his members (forms)”.

I hope this helps. Prd..

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