Impermanence

Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

Vanity of vanities, saith the preacher; all is vanity.

Lo! these love fleeting life, and put behind them (the remembrance of) a grievous day.

Hast thou not seen how Allah hath sent down water from the sky and hath caused it to penetrate the earth as watersprings, and afterward thereby produceth crops of divers hues; and afterward they wither and thou seest them turn yellow; then He maketh them chaff. Lo! herein verily is a reminder for men of understanding.

He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth (on its surface) swelling foam - from that which they smelt in the fire in order to make ornaments and tools riseth a foam like unto it - thus Allah coineth (the similitude of) the true and the false. Then, as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth. Thus Allah coineth the similitudes.

A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

Nachiketas said: O Death, these are fleeting; they weaken the vigour of all the senses in man. Even the longest life is short. Keep thou thy chariots, dance and music.

Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.

Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the changeable things of this world; hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments.

Now deep in ocean sunk the lamp of light, And drew behind the cloudy veil of night: The conquering Trojans mourn his beams decay’d; The Greeks rejoicing bless the friendly shade.

Apollo thus: “To combat for mankind Ill suits the wisdom of celestial mind; For what is man? Calamitous by birth, They owe their life and nourishment to earth; Like yearly leaves, that now, with beauty crown’d, Smile on the sun; now, wither on the ground. To their own hands commit the frantic scene, Nor mix immortals in a cause so mean.”

So spoke the master of the martial art, And touch’d with transport great Atrides’ heart. “Oh! hadst thou strength to match thy brave desires, And nerves to second what thy soul inspires! But wasting years, that wither human race, Exhaust thy spirits, and thy arms unbrace. What once thou wert, oh ever mightst thou be! And age the lot of any chief but thee.”

They had their recompense! they stored their treasure, Following the threefold Scripture and its writ; Who seeketh such gaineth the fleeting pleasure Of joy which comes and goes! I grant them it!

New growths upspringing to that happier sky,-- Which they who reach shall have no day to die, Nor fade away, nor fall--to Him, I mean, FATHER and FIRST, Who made the mystery

"'Yudhishthira said, "When both righteousness and men, O Bharata, decay in consequence of the gradual lapse of Yuga, and when the world becomes afflicted by robbers, how, O Grandsire, should a king then behave?"[419]

[268] The divine Dharma (righteousness) has another name, viz., Vrisha. He who weakens Vrisha is called by the name of Vrishala. A king should, therefore, advance the cause of righteousness. All creatures grow in the growth of righteousness, and decay with its decay. Righteousness, therefore, should never be permitted to decay. Righteousness is called Dharma because it aids the acquisition and preservation of wealth (Dhana). The sages, O king, have declared that Dharma restrains and sets bounds to all evil acts of men. The self-born (Brahman) created Dharma for the advancement and growth of creatures. For this reason, a king should act according to the dictates of Dharma for benefiting his subjects. For this reason also, O tiger among kings, Dharma has been said to be the foremost of all things. That foremost of men who rules his subjects righteously is called a king. Disregarding lust and wrath, observe thou the dictates of righteousness. Among all things, O chief of Bharata's race, that conduce to the prosperity of kings, righteousness is the foremost. Dharma, again, has sprung from the Brahmana. For this reason, the Brahmana should always be worshipped. Thou shouldst, O Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting to gratify the wishes of Brahmanas, the king brings danger on himself. In consequence of such neglect, he fails to obtain any accession of friends while his foes increase in number. In consequence of malice towards the Brahmanas springing from his folly, the goddess of prosperity who had formerly dwelt with him became enraged and deserted the Asura Vali, the son of Virochana. Deserting the Asura she repaired to Indra, the chief of the deities. Beholding the goddess living with Purandara, Vali indulged in many vain regrets. This, O puissant one, is the result of malice and pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity may not in wrath desert thee.

"Sanjaya said, 'Beholding thy son struck at the thighs, the mighty Rama, that foremost of smiters, became exceedingly angry. Raising his arms aloft the hero having the plough for his weapon, in a voice of deep sorrow, said in the midst of those kings, "Oh, fie on Bhima, fie on Bhima! Oh, fie, that in such a fair fight a blow hath been struck below the navel! Never before hath such an act as Vrikodara hath done been witnessed in an encounter with the mace! No limb below the navel should be struck. This is the precept laid down in treatises! This Bhima, however, is an ignorant wretch, unacquainted with the truths of treatises! He, therefore, acteth as he likes!" While uttering these words, Rama gave way to great wrath. The mighty Baladeva then, uplifting his plough, rushed towards Bhimasena! The form of that high-souled warrior of uplifted arms then became like that of the gigantic mountains of Kailasa variegated with diverse kinds of metals. The mighty Keshava, however, ever bending with humanity, seized the rushing Rama encircling him with his massive and well-rounded arms. Those two foremost heroes of Yadu's race, the one dark in complexion and the other fair, looked exceedingly beautiful at that moment, like the Sun and the Moon, O king, on the evening sky! For pacifying the angry Rama, Keshava addressed him, saying, "There are six kinds of advancement that a person may have: one's own advancement, the advancement of one's friends, the advancement of one's friends, the decay of one's enemy, the decay of one's enemy's friends, and the decay of one's enemy's friends' friends. When reverses happen to one's own self or to one's friends, one should then understand that one's fall is at hand and, therefore, one should at such times look for the means of applying a remedy. The Pandavas of unsullied prowess are our natural friends. They are the children of our own sire's sister! They had been greatly afflicted by their foes! The accomplishment of one's vow is one's duty.

The people all with longing moved, The words that Bharat spoke approved, And crowding near to Rama pressed The hero with the same request. The steadfast Rama, when he viewed His glorious brother's mournful mood, With each ambitious thought controlled, Thus the lamenting prince consoled: "I cannot do the things I will, For Rama is but mortal still. Fate with supreme, resistless law This way and that its slave will draw, All gathered heaps must waste away, All lofty lore and powers decay. Death is the end of life, and all, Now firmly joined, apart must fall. One fear the ripened fruit must know, To fall upon the earth below; So every man who draws his breath Must fear inevitable death. The pillared mansion, high, compact, Must fall by Time's strong hand attacked; So mortal men, the gradual prey Of old and ruthless death, decay. The night that flies no more returns: Yamuna for the Ocean yearns: Swift her impetuous waters flee, But roll not backward from the sea. The days and nights pass swiftly by And steal our moments as they fly, E'en as the sun's unpitying rays Drink up the floods in summer blaze. Then for thyself lament and leave For death of other men to grieve, For if thou go or if thou stay, Thy life is shorter day by day. Death travels with us; death attends Our steps until our journey ends, Death, when the traveller wins the goal, Returns with the returning soul. The flowing hair grows white and thin, And wrinkles mark the altered skin. The ills of age man's strength assail: Ah, what can mortal power avail? Men joy to see the sun arise, They watch him set with joyful eyes: But ne'er reflect, too blind to see, How fast their own brief moments flee. With lovely change for ever new The seasons' sweet return they view, Nor think with heedless hearts the while That lives decay as seasons smile.

Like some proud tree before the blast Brave Bali to the ground was cast, Where prostrate in the dust he rolled Clad in the sheen of glistening gold, As when uptorn the standard lies Of the great God who rules the skies. When low upon the earth was laid The lord whom Vanar tribes obeyed, Dark as a moonless sky no more His land her joyous aspect wore. Though low in dust and mire was rolled The form of Bali lofty-souled, Still life and valour, might and grace Clung to their well-loved dwelling-place. That golden chain with rich gems set, The choicest gift of Sakra,(585) yet Preserved his life nor let decay Steal strength and beauty's light away. Still from that chain divinely wrought His dusky form a glory caught, As a dark cloud, when day is done, Made splendid by the dying sun. As fell the hero, crushed in fight, There beamed afar a triple light From limbs, from chain, from shaft that drank His life-blood as the warrior sank. The never-failing shaft, impelled By the great bow which Rama held, Brought bliss supreme, and lit the way To Brahma's worlds which ne'er decay.(586)

"This Lord of boons has sought me here To waft me hence to Brahma's sphere, Won by my penance long and stern,-- A home the lawless ne'er can earn. But when I knew that thou wast nigh, To Brahma's world I could not fly Until these longing eyes were blest With seeing thee, mine honoured guest. Since thou, O Prince, hast cheered my sight, Great-hearted lover of the right, To heavenly spheres will I repair And bliss supreme that waits me there. For I have won, dear Prince, my way To those fair worlds which ne'er decay, Celestial seat of Brahma's reign: Be thine, with me, those worlds to gain."

2 He, Friend of man, most wise, victorious Hero, hears, with far−reaching aid, the singer call him. 3 The lofty axle of thy wheels, O Hero, is not surpassed by heaven and earth in greatness. 4 Strong Lord, thine energies, endowed with vigour, are like the paths of kine converging homeward. 5 One act to−day, another act tomorrow oft Indra makes what is not yet existeni. 6 By song and sacrifice men brought the waters from thee, as from a mountain's ridge, O Indra. 7 That Indra whom nor months nor autumn seasons wither with age, nor fleeting days enfeeble,− 8 Extolled, he bends not to the strong, the steadfast, nor to the bold incited by the Dasyu. 9 Impetuous Speeder through all depth and distance, give strengthening food, thou drinker of the juices. 10 Hasting to help, come hither and protect him, keep him from harm when he is here, O Indra.

2 Rich shall he be in gold and kine and horses. Indra bestows on him great vital power, 3 Longing, I came this morning to the pious, the son of sacrifice, with car wealth. laden. 4 Health−bringing streams, as milch−cows, flow to profit him who hath worshipped, him who now will 5 On the high ridge of heaven he stands exalted, yea, to the Gods he goes, the liberal giver. 6 For those who give rich meeds are all these splendours, for those who give rich meeds suns shine in hea 7 Let not the liberal sink to sin and sorrow, never decay the pious −chiefs who worship!

1 O BRAMANASPATI, stand up: God−serving men we pray to thee. 2 O Son of Strength, each mortal calls to thee for aid when spoil of battle waits for him. 3 May Brahmanaspati draw nigh, may Sunrta the Goddess come, 4 He who bestows a noble guerdon on the priest wins fame that never shall decay. 5 Now Brahmanaspati speaks forth aloud the solemn hymn of praise, 6 May we in holy synods, Gods! recite that hymn, peerless, that brings felicity. 7 Who shall approach the pious? who the man whose sacred grass is trimmed? 8 He amplifies his lordly might, with kings he slays: e'en mid alarms he dwells secure

1. Upon the head of the nimble antelope a remedy grows! He has driven the kshetriya (inherited disease) in all directions by means of the horn. 2. The antelope has gone after thee with his four feet. O horn, loosen the kshetriya that is knitted into his heart! 3. (The horn) that glistens yonder like a roof with four wings (sides), with that do we drive out every kshetriya from thy limbs. 4. The lovely twin stars, the vikritau ('the two looseners') that are yonder upon the sky, shall loosen the nethermost and the uppermost fetter of the kshetriya! 5. The waters, verily, are healers, the waters are scatterers of disease, the waters cure all disease: may they. relieve thee from the kshetriya! 6. The kshetriya that has entered into thee from the prepared (magic) concoction, for that I know the remedy; I drive the kshetriya out of thee. 7. When the constellations fade away, and when the dawn does fade away, (then) shall he shine away from us every evil and the kshetriya!

Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.

If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay.

The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven he possesses the Tao. Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.