Impermanence

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A Buddhist painting displaying Impermanence 056 Teaching Impermanence (9014223736).jpg
A Buddhist painting displaying Impermanence

Impermanence, also known as the philosophical problem of change, is a philosophical concept addressed in a variety of religions and philosophies. In Eastern philosophy it is notable for its role in the Buddhist three marks of existence. It is also an element of Hinduism. In Western philosophy it is most famously known through its first appearance in Greek philosophy in the writings of Heraclitus and in his doctrine of panta rhei (everything flows). In Western philosophy the concept is also referred to as becoming.

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Indian religions

The Pali word for impermanence, anicca, is a compound word consisting of "a" meaning non-, and "nicca" meaning "constant, continuous, permanent". [1] While 'nicca' is the concept of continuity and permanence, 'anicca' refers to its exact opposite; the absence of permanence and continuity. The term is synonymous with the Sanskrit term anitya (a + nitya). [1] [2] The concept of impermanence is prominent in Buddhism, and it is also found in various schools of Hinduism and Jainism. The term also appears in the Rigveda. [3] [4]

Buddhism

According to Buddhism, living beings go through many births. Buddhism does not teach the existence of a permanent, immutable soul. The birth of one form from another is part of a process of continuous change. Buddhist Wheel of Life.jpg
According to Buddhism, living beings go through many births. Buddhism does not teach the existence of a permanent, immutable soul. The birth of one form from another is part of a process of continuous change.

Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon [1] as one of the essential doctrines of Buddhism. [1] [5] [6] The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant". [1] All temporal things, whether material or mental, are compounded objects in a continuous change of condition, subject to decline and destruction. [1] [2] All physical and mental events are not metaphysically real. They are not constant or permanent; they come into being and dissolve. [7]

Hinduism

The term anitya (अनित्य), in the sense of impermanence of objects and life, appears in verse 1.2.10 of the Katha Upanishad , one of the Principal Upanishads of Hinduism. [8] [9] It asserts that everything in the world is impermanent, but impermanent nature of things is an opportunity to obtain what is permanent (nitya) as the Hindu scripture presents its doctrine about Atman (Self). [10] [9] [11] The term Anitya also appears in the Bhagavad Gita in a similar context. [10]

Buddhism and Hinduism share the doctrine of Anicca or Anitya, that is "nothing lasts, everything is in constant state of change"; however, they disagree on the Anatta doctrine, that is whether Self exists or not. [7] Even in the details of their respective impermanence theories, state Frank Hoffman and Deegalle Mahinda, Buddhist and Hindu traditions differ. [12] Change associated with Anicca and associated attachments produces sorrow or Dukkha asserts Buddhism and therefore need to be discarded for liberation (nibbana), while Hinduism asserts that not all change and attachments lead to Dukkha and some change – mental or physical or self-knowledge – leads to happiness and therefore need to be sought for liberation ( moksha ). [12] The Nicca (permanent) in Buddhism is anatta (non-soul), the Nitya in Hinduism is atman (Self). [10]

Western philosophy

Impermanence first appears in Greek philosophy in the writings of Heraclitus and his doctrine of panta rhei (everything flows). Heraclitus was famous for his insistence on ever-present change as being the fundamental essence of the universe, as stated in the famous saying, "No man ever steps in the same river twice". [13] This is commonly considered to be a key contribution in the development of the philosophical concept of becoming, as contrasted with "being", and has sometimes been seen in a dialectical relationship with Parmenides' statement that "whatever is, is, and what is not cannot be", the latter being understood as a key contribution in the development of the philosophical concept of being. For this reason, Parmenides and Heraclitus are commonly considered to be two of the founders of ontology. Scholars have generally believed that either Parmenides was responding to Heraclitus, or Heraclitus to Parmenides, though opinion on who was responding to whom has varied over the course of the 20th and 21st centuries. [14] Heraclitus' position was complemented by his stark commitment to a unity of opposites in the world, stating that "the path up and down are one and the same". Through these doctrines Heraclitus characterized all existing entities by pairs of contrary properties, whereby no entity may ever occupy a single state at a single time. This, along with his cryptic utterance that "all entities come to be in accordance with this Logos " (literally, "word", "reason", or "account") has been the subject of numerous interpretations.

Impermanence was widely but not universally accepted among subsequent Greek philosophers. Democritus' theory of atoms entailed that assemblages of atoms were impermanent. [15] Pyrrho declared that everything was astathmēta (unstable), and anepikrita (unfixed). [16] Plutarch commented on impermanence saying "And if the nature which is measured is subject to the same conditions as the time which measures it, this nature itself has no permanence, nor "being," but is becoming and perishing according to its relation to time. [17] The Stoic philosopher, Marcus Aurelius' Meditations contains many comments about impermanence, such as “Bear in mind that everything that exists is already fraying at the edges, and in transition, subject to fragmentation and to rot.” (10.18) [18]

Plato rejected impermanence, arguing against Heraclitus: [19]

How can that be a real thing which is never in the same state? ... for at the moment that the observer approaches, then they become other ... so that you cannot get any further in knowing their nature or state .... but if that which knows and that which is known exist ever ... then I do not think they can resemble a process or flux ....

Several famous Roman Latin sayings are about impermanence, including Omnia mutantur , Sic transit gloria mundi , and Tempora mutantur .

In arts and culture

See also

Related Research Articles

Duḥkha (Sanskrit: दुःख; Pali: dukkha), 'unease', "standing unstable," commonly translated as "suffering", "pain", or "unhappiness", is an important concept in Buddhism, Jainism and Hinduism. Its meaning depends on the context, and may refer more specifically to the "unsatisfactoriness" or "unease" of transient existence, which we crave or grasp for when we are ignorant of this transientness. In Buddhism, dukkha is part of the first of the Four Noble Truths and one of the three marks of existence. The term also appears in scriptures of Hinduism, such as the Upanishads, in discussions of moksha.

Nirvana is a concept in Indian religions, the extinguishing of the passions which is the ultimate state of soteriological release and the liberation from duḥkha ('suffering') and saṃsāra, the cycle of birth and rebirth.

Ātman is a Sanskrit word for the true or eternal Self or the self-existent essence or impersonal witness-consciousness within each individual. Atman is conceptually different from Jīvātman, which persists across multiple bodies and lifetimes. Some schools of Indian philosophy regard the Ātman as distinct from the material or mortal ego (Ahankara), the emotional aspect of the mind (Citta), and existence in an embodied form (Prakṛti). The term is often translated as soul, but is better translated as "Self", as it solely refers to pure consciousness or witness-consciousness, beyond identification with phenomena. In order to attain moksha (liberation), a human being must acquire self-knowledge.

<i>Saṃsāra</i> Cyclicality of all life, matter, existence

Saṃsāra is a Sanskrit word that means "wandering" as well as "world," wherein the term connotes "cyclic change" or, less formally, "running around in circles." Saṃsāra is referred to with terms or phrases such as transmigration/reincarnation, karmic cycle, or Punarjanman, and "cycle of aimless drifting, wandering or mundane existence". When related to the theory of karma it is the cycle of death and rebirth.

In Buddhism, the term anattā or anātman is the doctrine of "non-self" – that no unchanging, permanent self or essence can be found in any phenomenon. While often interpreted as a doctrine denying the existence of a self, anatman is more accurately described as a strategy to attain non-attachment by recognizing everything as impermanent, while staying silent on the ultimate existence of an unchanging essence. In contrast, dominant schools of Hinduism assert the existence of Ātman as pure awareness or witness-consciousness, "reify[ing] consciousness as an eternal self."

In Buddhism, the three marks of existence are three characteristics of all existence and beings, namely anicca (impermanence), dukkha, and anattā. The concept of humans being subject to delusion about the three marks, this delusion resulting in suffering, and removal of that delusion resulting in the end of dukkha, is a central theme in the Buddhist Four Noble Truths, the last of which leads to the Noble Eightfold Path.

Nondualism includes a number of philosophical and spiritual traditions that emphasize the absence of fundamental duality or separation in existence. This viewpoint questions the boundaries conventionally imposed between self and other, mind and body, observer and observed, and other dichotomies that shape our perception of reality. As a field of study, nondualism delves into the concept of nonduality and the state of nondual awareness, encompassing a diverse array of interpretations, not limited to a particular cultural or religious context; instead, nondualism emerges as a central teaching across various belief systems, inviting individuals to examine reality beyond the confines of dualistic thinking.

Ātman, attā or attan in Buddhism is the concept of self, and is found in Buddhist literature's discussion of the concept of non-self (Anatta). Most Buddhist traditions and texts reject the premise of a permanent, unchanging atman.

In Hindu philosophy, turiya, also referred to as chaturiya or chaturtha, is the true self (atman) beyond the three common states of consciousness. It is postulated in several Upanishads and explicated in Gaudapada's Mandukya Karika.

<i>Śramaṇa</i> Monastic orders

A śramaṇa is a person "who labours, toils, or exerts themselves for some higher or religious purpose" or "seeker, one who performs acts of austerity, ascetic". The śramaṇa tradition includes primarily Jainism, Buddhism, and others such as the Ājīvika.

Saṅkhāra is a term figuring prominently in Buddhism. The word means 'formations' or 'that which has been put together' and 'that which puts together'.

Avidyā in Buddhist literature is commonly translated as "ignorance". The concept refers to ignorance or misconceptions about the nature of metaphysical reality, in particular about the impermanence and anatta doctrines about reality. It is the root cause of Dukkha, and asserted as the first link, in Buddhist phenomenology, of a process that leads to repeated birth.

<span class="mw-page-title-main">Brahmā (Buddhism)</span> Dharma protector and deity in Buddhism

Brahmā is a leading God (deva) and heavenly king in Buddhism. He is considered as a protector of teachings (dharmapala), and he is never depicted in early Buddhist texts as a creator god. In Buddhist tradition, it was the deity Brahma Sahampati who appeared before the Buddha and invited him to teach, once the Buddha attained enlightenment.

<span class="mw-page-title-main">Gautama Buddha in Hinduism</span>

The Buddha is considered the ninth avatar among the ten major avatars of the god Vishnu, according to the Vaishnava tradition of Hinduism.

<span class="mw-page-title-main">Buddhism and Hinduism</span> Relationship between Buddhism and Hinduism

Buddhism and Hinduism have common origins in the culture of Ancient India. Buddhism arose in the Gangetic plains of Eastern India in the 5th century BCE during the Second Urbanisation. Hinduism developed as a fusion or synthesis of practices and ideas from the ancient Vedic religion and elements and deities from other local Indian traditions.

<i>Brahman</i> Metaphysical concept, unchanging Ultimate Reality in Hinduism

In Hinduism, Brahman connotes the highest universal principle, the Ultimate Reality of the universe. In major schools of Hindu philosophy, it is the non-physical, efficient, formal and final cause of all that exists. It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists.

Raga is a Buddhist and Hindu concept of character affliction or poison referring to any form of "greed, sensuality, lust, desire" or "attachment to a sensory object". Raga is represented in the Buddhist artwork as the bird or rooster. In Hinduism, it is one of the five Kleshas or poisons that afflict the soul. In Buddhism, Raga is identified in the following contexts:

Anātman in Sanskrit means that "which is different from atman" or "non-self". In Hinduism, the former definition is found in some texts, while in Buddhism, anātman or anattā means non-self.

<span class="mw-page-title-main">Buddhist influences on Advaita Vedanta</span>

Advaita Vedanta and Mahayana Buddhism share significant similarities. Those similarities have attracted Indian and Western scholars attention, and have also been criticised by concurring schools. The similarities have been interpreted as Buddhist influences on Advaita Vedanta, though some deny such influences, or see them as expressions of the same eternal truth.

<span class="mw-page-title-main">Impermanence (Buddhism)</span>

Impermanence, called anicca (Pāli) or anitya (Sanskrit), appears extensively in the Pali Canon as one of the essential doctrines of Buddhism. The doctrine asserts that all of conditioned existence, without exception, is "transient, evanescent, inconstant".

References

  1. 1 2 3 4 5 6 Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. pp. 355, Article on Nicca. ISBN   978-81-208-1144-7.
  2. 1 2 Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 47–48, Article on Anitya. ISBN   978-1-4008-4805-8.
  3. ↑ A. C. Paranjpe (2006). Self and Identity in Modern Psychology and Indian Thought. Springer Science & Business Media. p. 172. ISBN   978-0-306-47151-3.
  4. ↑ Martin G. Wiltshire (1990). Ascetic Figures Before and in Early Buddhism: The Emergence of Gautama as the Buddha. Walter de Gruyter. pp. 136 note 14. ISBN   978-3-11-009896-9.
  5. ↑ Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN   978-1-134-90352-8., Quote: "All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, suffering and lack of soul or essence."
  6. ↑ Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 42–43, 47, 581. ISBN   978-1-4008-4805-8.
  7. 1 2 Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 56–59. ISBN   978-1-134-79348-8.
  8. ↑ Katha Upanishad 1.2.10, Wikisource; Quote: जानाम्यहं शेवधिरित्यनित्यं न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । ततो मया नाचिकेतश्चितोऽग्निः अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १०॥
  9. 1 2 Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN   978-8120814684, page 283 with footnote 1
  10. 1 2 3 Richard Francis Gombrich; Cristina Anna Scherrer-Schaub (2008). Buddhist Studies. Motilal Banarsidass. pp. 209–210. ISBN   978-81-208-3248-0.
  11. ↑ Max Muller (1884). The Upanishads. Oxford University Press (Reprinted Dover Press, 2012). p. 9, verse 1.2.10. ISBN   978-0-486-15711-5.
  12. 1 2 Frank Hoffman; Deegalle Mahinda (2013). Pali Buddhism. Routledge. pp. 162–165. ISBN   978-1-136-78553-5.
  13. ↑ This is how Plato puts Heraclitus' doctrine. See Cratylus, 402a.
  14. ↑ John Palmer (2016). Parmenides. Stanford Encyclopedia of Philosophy . Metaphysics Research Lab, Stanford University.
  15. ↑ "Democritus". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. 2016.
  16. ↑ Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (PDF). Princeton University Press. pp. 22–23. ISBN   9781400866328.
  17. ↑ Plutarch, On the “E” at Delphi
  18. ↑ Marcus Aurelius on impermanencephillipwells.com April 2015 Archived 31 May 2019 at the Wayback Machine
  19. ↑ Cratylus Paragraph 440 sections c-d.
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