In more than one
Upanishad, it, is stated that, just as the rivers flowing towards the sea, their goal, vanish in the sea, their name and form destroyed, so, the knower, freed from name and form, attains the supreme Self which is beyond the manifest world and its
unman fest cause.9
But what help in the final realization of this plenary truth is the beholding of the Cosmic Form of Godhead, and the repetition of its numerous names. The forms and names of the phenomena that make the world depress and denigrate us all the more; they make for utter
distraction and loss of peace.
The glorious forms and names of God, on the contrary, have the power to elevate and ennoble us. As one thin of the divine forms, and utters the sacred "limes, one's
sense- faculties get sublimated. This paves the way and prepares the aspirant for scaling the higher reaches on the peaks of spirituality.
As between name and form the former is even superior to and subtler than the latter. "A
modification is a mere name" declares the Chandogya-upanisad.
9.See Mundaka-upanisad, III, ii, 8; Prasna-upanisad, vi, 5.
10.Chandogya-upanisad, VI, iv, 1.