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Reality of impermanence in Buddhism

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Impermanence refers to the temporary and uncertain nature of much of what people perceive as reality. People often cling to the illusion of stability and permanence in their lives. Still, a deeper examination reveals that everything is constantly changing—even those things they perceive as solid and unchanging. This assumption of certainty sharply contrasts with one of the fundamental insights of Buddhism. Despite the reality of continuous change, people often mistakenly invest in multiple aspects of life as if they are fixed and certain, as modern life has insulated them from this basic truth. They build stupendous structures that seem eternal and enduring institutions meant to outlast generations, and technological systems that promise to solve all problems.

Transience is the universal law of all phenomenal things, and it teaches us that nothing remains the same for two consecutive moments. Buddha observed, “Impermanent are all things. They arise and cease, that is nature; They come into being and pass away. Release from them is bliss supreme” (D 157). “Everything that the nature of arising has the nature of ceasing.”

Impermanence is a fundamental concept in Buddhism and many other spiritual traditions. This idea is not solely religious or exclusive to Buddhism; it can also be found in Christianity. For example, James, the brother of Jesus, writes in the New Testament, “Why, you do not even know what will happen tomorrow. What is your life? You are but a mist that appears for a little while and then vanishes” (James 4:14). Additionally, in the Gospel of Mary Magdalene, Jesus states, “All that is born, all that is created, all that is composed, shall be decomposed.”

The concept of impermanence is, therefore, something that is empirically verifiable and observable throughout the entire universe. No other religious teacher or philosopher has articulated the reality of impermanence as profoundly as the Buddha. It is a sublime truth and the crux of Buddhist philosophy. Everything in this world transforms and ultimately perishes. Nothing remains constant, even for a single moment.

What is built eventually crumbles and falls, whoever is born will eventually die, and what comes together will ultimately separate and fall apart. All things change, nothing ever stays the same. Change is the essence of life and the essence of existence. It is the inescapable reality. In other words, nothing—divine or human, animate or inanimate, organic or inorganic is permanent, stable, unchanging, or everlasting.

We can visualise four areas of impermanence: physical, emotional, mental, and social. We can see how the physical world is changing and by the periodic changes of the seasons, ageing, sickness and death. In the emotional world, we can see impermanence through the constant changes of feelings and emotions, as one moment we might be euphoric, happy and elated next moment feeling sad and melancholy. Mentally, our ideas, thoughts and concepts change occasionally, and new ideas and concepts come into being. Lastly, from the social perspective, we form new relationships, we meet new people, we separate from our dear loved ones, we change our employment and get into new jobs, and eventually, we lose our loved and dear ones.

The concept of Impermanence is closely linked to the truth of suffering, which constitutes the first noble truth in Buddhism. The Buddha taught us that the cause of human suffering and discontent is brought about by our clinging to worldly things under the mistaken belief that they will last and endure forever, which is not so.

The Buddhist concept of the transitoriness of all things is encapsulated in the phrase “sabbe saṅkhārā anicca,” which means that all conditioned things that arise as an effect of causes and in turn give rise to effects are transient or impermanent. It is this notion of impermanence that inspired Buddha, as Prince Siddharatha, to embark on a spiritual journey in search of liberation from the suffering that all people endure in life.

In one of the discourses recorded in Anguttara Nikaya, the Buddha offered the following simile to explain human life’s limited and fleeting nature. “Just as a dewdrop on the tip of a blade of grass will quickly vanish at sunrise and will not last long, so is human life, like a drop of dew, it is limited, brief and fleeting, and it has much suffering, full of tribulation…. none who is born escapes death. Therefore, given human life’s limited and fleeting nature, it becomes important for Buddhists to develop “mindfulness of death”.

King Pasenadi of Kosala at Savatthi asked Lord Buddha once, “Venerable Sir, is there anyone who is born free from ageing and death?” Then Lord Buddha replied, “Oh, great King, no one who is born is free from ageing and death. Even those affluent, rich, with great wealth and property, with abundant gold and silver, and abundant treasures, because they are born, are not free from ageing and death.”

Death is an ever-present reality of impermanence. And death is all around us, reminding us of the impermanent nature of our lives. It is the ultimate loss. This is a fundamental truth of existence. Yet, we keep pushing it out of our lives, trying to pretend that we are not going to die, that we will not grow old, that we will be wealthy until the last moment, because of our inability to perceive reality as it is, and fail to understand the concept of impermanence.

In Buddhism, flowers hold profound symbolic meaning to the nature of existence, beauty, and impermanence, serving as a powerful reminder of life’s transient nature, the uncertainties of our lives and the pursuit of spiritual growth. The practice of offering flowers to Buddha, reciting Pujemi buddham kusmenena, punnena metana labami mokham puppham milayati yatha yatha idam me kayo thathyati vinasa bhavacvam, holds profound significance in Buddhism.

Moreover, the Pali stanza, Annicca vata sankhara Uppadavaya dhammino uppajittova nirujhanti thesam vupasamo, recited by monks whenever Buddhist funeral rites are performed, reflects on the impermanence of all things conditioned as they bestow merit on the departed one.

Therefore, contemplating impermanence brings to the surface the dreadful truth that everything we have acquired, earned and accomplished, all our precious possessions, material things, even our most intimate and cherished relationships, our loved ones, inevitably succumb to time and deteriorate and cease to exist. Impermanence does not imply a lack of purpose; rather, it encourages us to act with greater mindfulness and intention. It means we should engage with life more consciously and purposefully.

According to Dr. Deepak Chopra, an influential American physician and author, embracing impermanence can lead to personal transformation and a greater sense of freedom from attachments to material possessions and external validation. Everything, including our experiences, emotions, and even life itself, is impermanent. Recognition of impermanence leads to greater mindfulness, acceptance of change and richer appreciation for the moment. Understanding impermanence can foster a deeper connection with others and reduce anxiety.

The renowned Greek Philosopher Heraclitus once declared, “No man ever steps in the same river twice, for it is not the same river and he is not the same man”. There is no static being, no unchanging substratum. In his notes to the novel “Chance”, one of the greatest Polish British novelists, Joseph Conrad, stated thus: “The history of men on this earth may be summarised in one phrase of infinite poignancy: ‘They were born, they suffered, they died

In a society filled with unrealistic pursuits, many individuals attempt to express their identities through the accumulation of material possessions. They often go to great lengths to achieve this. The desire for social acceptance and the need to conform to societal norms lead them to justify their acquisitions. They depend on such temporary items as luxurious cars, jewellery, expensive clothing, cosmetic products that enhance their appearance, grand houses, and countless other products to define their identity and self-worth. They buy more than they need to attain social status through these worldly possessions and keep up Joneses, completely oblivious to the fact that they are temporary and transient. The impermanence of earthly things should serve as a call to prioritise spiritual growth, community and service over the pursuit of material wealth or temporal achievements.

Buddhism teaches that all things are interconnected, impermanent, and governed by cause and effect. Grasping these truths empowers us to let go of our clinging tendencies, paving the way for relief from suffering. The Dhamma—encompassing teachings like the Four Noble Truths and the Eightfold Path—provides us with practical guidance through mindfulness meditation and ethical living. These practices help us navigate the complexities of life and steer us away from the pain that arises from attachment.

Interestingly, Buddhism presents a paradox: acknowledging life’s uncertainty and the potential for everything to fall apart at any moment can lead to peace of mind and genuine happiness. Yet, according to Buddhism, accepting the all-pervading nature of impermanence can also be liberating because it opens us up to a world of endless possibility.

Man has achieved great marvellous things throughout the centuries; his ingenuity and strength have enabled him to conquer space and subdue matter to his will. Today, it is possible to save and prolong life through the use of wonder drugs and other medical and surgical techniques that were unavailable a few years ago. Heart and lungs, and other artificially created organs, are transplanted into people suffering from many diseases to prolong their lives. The world can offer a person anything he fancies except permanence. Even with the most brilliant application of modern science and technology, man has not yet seen the possibility of outlawing the ephemeral nature of human life and his ultimate enemy: death. Yet for all his capabilities and ingenuity, he remains fragile and vulnerable in the face of impermanence.

Impermanence also highlights the mortality and inevitable decline of mighty leaders and their false pride, how time has brought to an end the commanding powers of great leaders in the world. When we look at the ruins of great stupas and edifices in places like Anuradhapura and Polonnaruwa we can see how they have been subjected to the natural process of decay with time.

By recognising and accepting impermanence, we develop detachment from the desire to hold on to what is inherently transient. This perspective not only alleviates our suffering but also enriches our human experience, inviting us to live more fully in each moment. Embrace impermanence as a catalyst for personal growth, and discover the freedom that arises from letting go.

Non-attachment or detachment does not mean we stop caring; instead, it signifies that we care without holding expectations or demanding specific outcomes. The fleeting nature of our existence should not lead us to act with indifference; rather, it should inspire us to act with wisdom and compassion.

by DR, JUSTice
chANDRADASA
NANAyAkkARA



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Features

‘Lord Edgware Dies’

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It has been some time since I read an Agatha Christie, the plot of which I cannot remember. So, I was delighted to find on the shelves of a friend Lord Edgware Dies, which I had a vague memory of, but no certainty about who had done it.

When I read it, I found that my memory of who was probably the killer was correct, but I could not be certain and the red herrings Christie threw in were so diverting that until almost the very end I wondered if I had been wrong.

The plot is very simple. Jane Wilkinson, who is married to Lord Edgware, tells him that she is desperate for a divorce since she is in love with a very proper Anglo-Catholic peer, Lord Melton, but Edgware refuses to divorce her. She asks Poirot to talk to him, which he does, and is surprised to find that Edgware has told Jane he is prepared to give her a divorce. This was, after he had categorically refused, through a letter, which Jane said she had not received.

That night Edgware is murdered, after Jane had been to see him, or so the butler said, and also Edgware’s secretary. But Jane had been that evening at a grand dinner many miles away, where a dozen fellow guests could swear to her presence.

There was a solution however to the mystery of two Jane Wilkinsons, namely a skilful impersonator called Carlotta Adams who, in the opening chapter had impersonated Jane Wilkinson, who had also been at the performance. But when Poirot goes to see her, he finds that she had been found dead on the morning after Edgware had been killed, of an overdose. And in her bag was a gold case, with a strange inscription, that contained the drug, along with a pair of pince-nez.

Her maid said she had written a letter to her sister in America and posted it the previous night. Poirot asks Inspector Japp to get the letter, and a transcript is received from America, and in it the name of Edgware’s nephew Ronald Marsh is mentioned; he had taken Carlotta to dinner after her performance, with which the book opens, and had then set her a challenge. Japp arrests Marsh, but Poirot is not happy and asks for the original of the letter, which the sister sends him. That shows that a page is missing, and the tear is obvious, though that raises the question as to why it had not simply been cut.

Matters are further complicated by the fact that Marsh had gone in a taxi to the Edgware house, along with Edgware’s daughter Geraldine, in the interval of an opera which had previously seemed to provide them with cast iron alibis. Geraldine had gone in to fetch her pearls so that Marsh could raise money he needed, and thus had an opportunity to kill Edgware, as did Marsh, for the driver said he had got out of the taxi while waiting and gone into the house.

Agatha Christie

Marsh explained why he had gone to the house on the night of the murder as having followed Bryan Martin, an American actor, who had been in love with Jane, whom he saw go into the house with a key. But there was no one visible when he entered, and Geraldine almost immediately came down and they left together. And Martin too has become an object of suspicion to Poirot, for he had been to see him before the murders were discovered with a story of being followed by a man with a gold tooth – a story Poirot immediately realized was false when he was asked how old the man was, and was told he was young, for young people did not have gold teeth.

A heap of French money Edgware had got for a trip to Paris was missing, but since Marsh had no need for it after his cousin’s offer of help, Poirot deduces that it must have been taken by the butler, who has disappeared. Christie has stressed that he is astonishingly handsome, unusual in a butler, and Poirot notes a resemblance to Martin, so he thinks the mysterious man going into the house must have been him.

Incidentally, later Poirot assumes that Edgware’s change of mind was because he was involved in some scandal, and I believe Christie intends us to see the cause of this in his handsome butler, though this is not specified.

Meanwhile, Poirot has asked Japp to find out the provenance of the case found in Carlotta’s handbag, and it turns out to have been made in Paris, specially commissioned, and collected by a woman with pince-nez.

But then another murder occurs—that of another guest at the grand dinner, which provided Jane with her alibi. The victim is an actor who had been bemused when Jane, at a lunch, thought the Judgment of Paris referred to the city. He told Hastings he wanted to see Poirot, but was killed before he could get to the appointment. Poirot had rushed there when told about his request, but it was too late.

Meanwhile, Poirot has tried out the pince-nez on Edgware’s secretary, but she could not see through these. It was only a chance remark heard outside the theatre that led him to try them out on Wilkinson’s maid Ellis, a spare pair that had been appropriated for the night of the murders.

Poirot then lays things out, having summoned Martin and told him that he probably suppressed Edgware’s letter, as he had been dropped by then and he did not want Jane to marry another. But after teasing Martin, Poirot says that Jane was in fact the murderer, and she got Carlotta to impersonate her at the dinner while she went to the house and killed her husband. After meeting Carlotta later and checking with her through a call that she had not been rumbled, Jane had gone ahead with the murder – she put veronal into her drink and the case with veronal into the handbag. She forgot to take out the pince-nez she had used earlier to imitate an American. Carlotta had registered as the American in a hotel and Jane had gone to see her, and there they exchanged identities. After seen the letter, she made use of it by tearing off the page that referred to her, and the S of She, so that the person who had challenged Carlotta to impersonate her seemed to be a man.

There is a coda in which Jane, condemned to death, writes to Hastings, still full of pride at her ingenuity hoping she will be remembered.

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Desilt reservoirs, learn from our ancient irrigation systems

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Polgolla

by Prof. O. A. Ileperuma

Silting of reservoirs is a major problem today affecting our hydropower production and irrigation systems. The main Mahaweli reservoirs are silted to a considerable extent reducing the water holding capacity of them. Due to poor soil management practices, floodwaters deposit large amounts of silt in these reservoirs. When the Polgolla reservoir was fully drained about two years back, one could see mountains of silt in the lower reaches of the reservoir. A rough estimate is that 50% of the total capacity of these reservoirs has been lost to siltation. This is a serious issue which affects not only power and agriculture but also flood control.

Our ancient irrigation systems ensured that desilting of reservoirs took place under royal decree where all users of the reservoirs were ordered to carry out desilting of reservoirs during the dry season. The clay thus collected was used in making bricks for the construction of great stupas which dot the landscape of our ancient kingdoms. This ensured that the reservoirs had their full capacity filled with water for the next cultivating season. Our ancient kings were clever enough not to construct reservoirs by blocking main rivers such as the Mahaweli. A classic example is the Minipe left canal where they tapped only the surface water of Mahaweli. Even the bigger tanks such as Nuwara Wewa and Parakrama Samudraya were fed with minor rivulets. There were also other ingenious features in the cascade irrigation systems built by the ancient kings, such as mud sluice canals and forest reservations between the reservoirs in the cascade system. These reservations helped trap silt and remove excess nutrients, which could otherwise contribute to increasing salinity as water flowed from one reservoir to another.

Victoria

Moragahakanda

A classic engineering marvel is the former Yoda Ela, which carries water from Kalawewa to Nuwara Wewa and Tissa Wewa. It is 87 km long although the straight distance between these points is only about 40 km. The gradient of this canal is about 10 cm per km or 6 inches per mile. Yodha Ela functions as a moving reservoir and feeds about 4,600 hectares of paddy lands. It is a winding canal with about 120 smaller reservoirs on its way. It was constructed during the reign of King Dhatusena around 459 AD and later expanded by King Parakramabahu by connecting more reservoirs to the network. Unfortunately, during the Mahaweli project our modern-day engineers constructed a concrete canal replacing the winding path of this Yoda Ela also called Jaya Ganga. This effectively removed the ability of the old Yoda Ela to remove silt and nutrients. The bank of this Ela has wet zone trees such as jak and areca nut growing well. They take up the nutrients from the flowing stream making the water suitable for irrigation later.

Ancient Mesopotamian civilisations depended on dams constructed along the two main rivers, Euphrates and Tigris. After continuous irrigation of their fields over several thousand years, salinity of the irrigated lands increased making them unsuitable for agriculture. People died due to famine and this clearly illustrates the danger of blocking main rivers for agriculture. There is scientific evidence that the salinity of paddy soils in the Mahaweli C area is increasing.

We saw the devastation caused by Cyclone Ditwah. The sluice gates of the Kotmale Reservoir were opened, and Kandy and Peradeniya were flooded. If the reservoir had had greater storage capacity, couldn’t the opening of the gates have been delayed? This may not be an argument that modern-day engineers would readily accept, and I am not an irrigation expert. These ideas may well be naïve. But most of us tend to think of reservoirs mainly in terms of hydropower generation and irrigation, while their role in flood control receives much less attention. The question therefore deserves serious consideration. Could restoring lost reservoir capacity through desilting help improve our ability to manage extreme rainfall and reduce flood risks?

Desilting our reservoirs should be considered a national priority.

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Losing out to Ethiopia

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From Trailblazer to Tailender

Export diversification – Missing the wood for the trees – Part III

by Gomi Senadhira

In Sri Lanka, the word “Ethiopia” is often used as disparaging slang to describe individuals or areas experiencing extreme poverty, starvation, or severe economic hardship. This linguistic habit originated in the 1980s with the Western media coverage of the devastating Ethiopian famine of 1983-85. That media coverage shocked the world but also left an outdated and offensive global stereotype that the country is permanently starving. Much has changed since then. By now, with an annual growth rate of around 9%, it is the fastest-growing economy in sub-Saharan Africa. Ethiopia has also emerged as a highly competitive exporter and is challenging not only its competitors in the region but also countries like Sri Lanka. This article is on how Sri Lanka has lost ground to Ethiopia (and a few other countries) in the GCC markets for agricultural and floricultural products.

Sri Lanka – A Pioneer in the Agriculture and Floricultural Market in the GCC

As discussed in Part II of this article, by the mid-1980s Sri Lanka had established a strong foothold in the GCC’s fruit, vegetable, and floricultural market. Geographical proximity and well-established shipping and air links gave Sri Lanka a strong comparative advantage over Southeast Asian and African nations. Thailand, Vietnam, and Kenya were not even in the market. At that time, Ethiopia was experiencing (as BBC news reports described) “a biblical famine”.

The market was not very large, but it was lucrative and growing. Trade Minister Lalith Athulathmudali as well as the Chairman of the Export Development Board, Victor Santiapillai, who visited Kuwait (and the GCC countries), recognised the market potential for these products and encouraged us to continue with our work. The minister was particularly keen to further develop links between the market for these products, exporters, and his Export Production Villages (EPVs). So, it was becoming a successful case not only for export diversification but also for transferring gains from exports directly to rural households.

From Trailblazer to Tailender

As a result, even by the beginning of this century Sri Lanka had a larger market share than most of its competitors from Asia or Africa. But since then, our competitiveness has weakened significantly. The tables below provide a comparative snapshot of Sri Lanka’s performance vis-à-vis Thailand, Vietnam, Kenya and Ethiopia in the GCC market for vegetables, fruits and floricultural products. As illustrated therein, in 2001 Sri Lanka was ahead of Thailand, Kenya and Ethiopia in this small but rapidly growing market. Since then, we have fallen behind Thailand, Kenya and many other countries in that lucrative market. If this trend continues, Sri Lanka will fall behind Ethiopia within the next few years. (See Table 1)

In the GCC market for vegetables (covered in HS chapter 07), Sri Lanka was ahead of most other competitors in 2001. As illustrated in Table 1 , Sri Lanka had failed to develop this market, while Thailand, Kenya, and even Ethiopia had very efficiently increased their market shares. The GCC is a market to which Sri Lanka can supply some vegetables, like cabbages, by sea. It appears Sri Lanka had also failed to exploit this mode of supply.

We can see a similar trend in the market for fruits. Vietnam, Kenya, and Thailand have emerged as major players, while exports from Sri Lanka have staggered on slowly. In this segment, Vietnam has emerged as a leading player during the last twenty years and the GCC imports from Viet Nam have shot up from US$44 thousand in 2001 to US$346 million by 2024. In part one of these articles, I discussed the remarkable increase of jackfruit exports from Vietnam “…just $3 million in 2015 to an impressive $236.8 million in 2023” while most of our jackfruit production rots under the trees. This explains how countries develop their markets, geographically and product-wise. (See Table 2)

Sri Lanka’s performance has been weakest in the market for floricultural products (HS Chapter 06), which groups live trees, cut flowers, and ornamental foliage. When we first entered the market in the 1980s, the market was dominated by the Netherlands, and Kenya and Ethiopia were not even in the market. At that time, we identified the Gulf states as a market where Sri Lanka could have a dominant presence due to geographical proximity. Even in 2001, Sri Lanka was ahead of Kenya, Ethiopia, and Thailand. But by now, Kenya has emerged as the dominant supplier. Ethiopia is also expanding its market share and is the third-largest exporter. (See Table 3)

Missing the Wood for the Trees

In the mid-1980s, Sri Lanka first established its foothold in the GCC market. Since then, Thailand, Vietnam, Kenya, and even Ethiopia have moved well ahead of us and have become leading players. Why did we lag behind in our export diversification efforts in general and, more particularly, in the GCC market?

The reasons are very clear. After the initial attempts in the 1980s and early 1990s, Sri Lanka has not been proactively involved in identifying, developing, and promoting new products and markets, or protecting and further developing new markets already established. The focus has simply been on traditional exports: tea, coconut, cinnamon, and garments, while other products were almost ignored. In essence, we have been and continue to focus intensely on a narrow group of products and markets, and we have lost sight of the bigger picture.

(The writer can be reached at senadhiragomi@gmail.com)

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