World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 945

Again it is said "Tao was always nameless" (Chapter 32], " Tao while hidden, is nameless" [Chapt. 41). But nevertheless, it is ever unchanging, the same and infinitely profound [Chapt. 1 & 25).
"From of old till now, it has never lost its ( nameless ] name" [Chapt.21).
Wang Bi ( 3rd C.A.D.] one of the earliest commentators on the 'Tao Te Ching' [= Dao De Jing] explaining this idea says that "the Tao or Dao is unnamable, because it has no form and being formless, it is nameless. It is formless, so, it cannot be perceived, it beyond sense perception. It can be experienced through mystical insight, which cannot be expressed in human language. The eternal Tao cannot be put into words nor can the unchanging name be given a definition, for words are but symbols and a definition is based upon the relativity of things. How can they represent the all embracing, true Tao and nameless name? So, only for the convenience of speaking [ to indicate or to make others to understand] we call it Tao" [Trans- Shu Ta Kao. P.2.). Chuang Tzu [ 3rd B.C.), another Master of Taoism, explains the concept of Tao as "Tao has reality and evidence, but no action or physical form. It may be transmitted but cannot be received. It may be obtained but cannot be seen. It is based in itself. Rooted in itself. Before Heaven and Earth came into being, Tao existed by itself for all time. It gave spirit and rulers their spiritual powers. It created Heaven and Earth. It is abode, the zenith, but not high. It is beneath and nadir but is not low. It is prior to Heaven and Earth, but is not old. It is more ancient than the highest antiquity, but is not regarded as long age" Chuang Tzu). Chen Ku Ying states :" Tao cannot be basically identified by name, because, it is both inaudible and invisible. If we admit that Tao has a form, then the Tao would be subject to transformation of birth, growth and death, as are all constituents of the phenomenal worlds".[ Rhelt Young & Roger Ames: Introduction to Lao Tzu- Texts, Notes and Comments.p.3] . Young and Ames say that "This real entity ( Tao) does not have concrete form. Since designation follows from form in making its appearance, since the Tao has no definite form, it follows that Tao is unnamable [Ibid.p.3]. Tao is also called non-existence by Lao Tzu. He says "Non-existence is called,
The antecedent of heaven and earth" (Chapt. 1]. Non-existence here is not used in the sense of 'naught or nothingness', but a state before existence of heaven and earth came into being. It is nameless, intangible, invisible, obscure, subtle, but its essence is very real and in its midst there is genuineness. To quote Lao Tzu, "this essence being invariably true" (Chapter 21).
Ellen Chen writes, 'the Tao Te Ching points out the limitations of language, spoken or recorded, in conveying to us the nature of ultimate Reality. Language, as Burgson points out, is invented to express and deal
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