Pride

Proud and haughty scorner is his name, who dealeth in proud wrath.

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

We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.

“Where’s now the imperious vaunt, the daring boast, Of Greece victorious, and proud Ilion lost?”

“O reverend prince! (Tydides thus replies) Thy years are awful, and thy words are wise. But ah, what grief! should haughty Hector boast I fled inglorious to the guarded coast. Before that dire disgrace shall blast my fame, O’erwhelm me, earth; and hide a warrior’s shame!” To whom Gerenian Nestor thus replied:[194] “Gods! can thy courage fear the Phrygian’s pride? Hector may vaunt, but who shall heed the boast? Not those who felt thy arm, the Dardan host, Nor Troy, yet bleeding in her heroes lost; Not even a Phrygian dame, who dreads the sword That laid in dust her loved, lamented lord.” He said, and, hasty, o’er the gasping throng Drives the swift steeds: the chariot smokes along; The shouts of Trojans thicken in the wind; The storm of hissing javelins pours behind. Then with a voice that shakes the solid skies, Pleased, Hector braves the warrior as he flies. “Go, mighty hero! graced above the rest In seats of council and the sumptuous feast: Now hope no more those honours from thy train; Go less than woman, in the form of man! To scale our walls, to wrap our towers in flames, To lead in exile the fair Phrygian dames, Thy once proud hopes, presumptuous prince! are fled; This arm shall reach thy heart, and stretch thee dead.”

Heart-piercing anguish, at the haughty boast, Touch’d every Greek, but Nestor’s son the most. Grieved as he was, his pious arms attend, And his broad buckler shields his slaughter’d friend: Till sad Mecistheus and Alastor bore His honour’d body to the tented shore.

"'Bhishma said, "Hear, O King, what the foundation is of sin. Covetousness alone is a great destroyer (of merit and goodness). From covetousness proceeds sin. It is from this source that sin and irreligiousness flow, together with great misery. This covetousness is the spring of also all the cunning and hypocrisy in the world. It is covetousness that makes men commit sin. From covetousness proceeds wrath, from covetousness flows lust, and it is from covetousness that loss of judgment, deception, pride, arrogance, and malice, as also vindictiveness, shamelessness, loss of prosperity, loss of virtue, anxiety, and infamy spring, miserliness, cupidity, desire for every kind of improper act, pride of birth, pride of learning, pride of beauty, pride of wealth, pitilessness for all creatures, malevolence towards all, mistrust in respect of all, insincerity towards all, appropriation of other people's wealth, ravishment of other people's wives, harshness of speech, anxiety, propensity to speak ill of others, violent craving for the indulgence of lust, gluttony, liability to premature death, violent propensity towards malice, irresistible liking for falsehood, unconquerable appetite for indulging in the passions, insatiable desire for indulging the ear, evil-speaking, boastfulness, arrogance, non-doing of duties, rashness, and perpetration of every kind of evil act,--all these proceed from covetousness. In life, men are unable, whether infants or youth or adults, to abandon covetousness. Such is the nature of covetousness that it never decays even with the decay of life. Like the ocean that can never be filled by the constant discharge of even innumerable rivers of immeasurable depths, covetousness is incapable of being gratified by acquisitions to any extent.

“Lomasa said, ‘Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune.

And the weeping Draupadi of fair hips, approaching the entrance of the court, and seeing her melancholy lords, desirous yet of keeping up the disguise duty-bound by their pledge, with eyes burning in fire, spoke these words unto the king of the Matsyas, ‘Alas, the son of a Suta hath kicked today the proud and beloved wife of those whose foe can never sleep in peace even if four kingdoms intervene between him and them. Alas, the son of a Suta hath kicked today the proud and beloved wife of those truthful personages, who are devoted to Brahmanas and who always give away without asking any thing in gift. Alas! the son of a Suta hath kicked today the proud and beloved wife of those, the sounds of whose kettle-drums and the twangs of whose bow-strings are ceaselessly heard. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who are possessed of abundant energy and might, and who are liberal in gifts and proud of their dignity. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who, if they had not been fettered by the ties of duty, could destroy this entire world. Where, alas, are those mighty warriors today who, though living in disguise, have always granted protection unto those that solicit it? Oh, why do those heroes today, endued as they are with strength and possessed of immeasurable energy, quietly suffer, like eunuchs, their dear and chaste wife to be thus insulted by a Suta’s son? Oh, where is that wrath of theirs, that prowess, and that energy, when they quietly bear their wife to be thus insulted by a wicked wretch? What can I (a weak woman) do when Virata, deficient in virtue, coolly suffereth my innocent self to be thus wronged by a wretch? Thou dost not, O king, act like a king towards this Kichaka. Thy behaviour is like that of a robber, and doth not shine in a court. That I should thus be insulted in thy very presence, O Matsya, is highly improper.

He ended and the giant host Who heard their chief's triumphant boast, Rejoiced with equal pride elate, Entangled in the noose of Fate.

He ceased: and Indrajit the pride Of Rakshas warriors thus replied:

The monarch heard the mournful tale: His heart was faint, his cheek was pale; His fleeting sense at length regained, In trembling tones he thus complained: "Ah me, my son, my pride: the boast And glory of the giant host. Could Lakshman's puny might defeat The foe whom Indra feared to meet? Could not thy deadly arrows split Proud Mandar's peaks, O Indrajit, And the Destroyer's self destroy? And wast thou conquered by a boy? I will not weep: thy noble deed Has blessed thee with immortal meed Gained by each hero in the skies Who fighting for his sovereign dies. Now, fearless of all meaner foes, The guardian Gods(993) will taste repose: But earth to me, with hill and plain, Is desolate, for thou art slain. Ah, whither hast thou fled, and left Thy mother, Lanka, me bereft; Left pride and state and wives behind, And lordship over all thy kind? I fondly hoped thy hand should pay Due honours on my dying day: And couldst thou, O beloved, flee And leave thy funeral rites to me? Life has no comfort left me, none, O Indrajit my son, my son."

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.

There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.

Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.

Deceitfulness, and arrogance, and pride, Quickness to anger, harsh and evil speech, And ignorance, to its own darkness blind,-- These be the signs, My Prince! of him whose birth Is fated for the regions of the vile.[FN#32]

Religion shown in act of proud display To win good entertainment, worship, fame, Such--say I--is of Rajas, rash and vain.

Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity! O Pritha's Son! That is the state of Brahm! There rests no dread When that last step is reached! Live where he will, Die when he may, such passeth from all 'plaining, To blest Nirvana, with the Gods, attaining.

And dutiful toward his parents. And he was not arrogant, rebellious.

Nay, but those who disbelieve are in false pride and schism.

(The tribe of) Thamud denied (the truth) in their rebellious pride,

Those who follow or "worship" the path of selfishness and pleasure (Avidya), without knowing anything higher, necessarily fall into darkness; but those who worship or cherish Vidya (knowledge) for mere intellectual pride and satisfaction, fall into greater darkness, because the opportunity which they misuse is greater.

There are many in the world, who, puffed up with intellectual conceit, believe that they are capable of guiding others. But although they may possess a certain amount of worldly wisdom, they are devoid of deeper understanding; therefore all that they say merely increases doubt and confusion in the minds of those who hear them. Hence they are likened to blind men leading the blind.

Uma replied to Indra, "It is to Brahman that you owe your victory. It is through His power that you live and act. He is the agent and you are all only instruments in His hands. Therefore your idea that 'This victory is ours, this glory is ours,' is based on ignorance." At once Indra saw their mistake. The Devas, being puffed up with vanity, had thought they themselves had achieved the victory, whereas it was Brahman; for not even a blade of grass can move without His command.

(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao).

A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.

2 Worship, thou hero, chase the arrogant afar: put on auspicious courage for the fight with foes. 3 He with his folk, his house, his family, his sons, gains booty for himself, and, with the heroes, 4 Whoso hath honoured him with offerings rich in oil, him Brahmanaspati leads forward on his way,

2 The waters and the plants, O Indra−Varuna, had efficacious vigour, and attained to might: 3 True is your Krsa's word, Indra and Varuna: The seven holy voices pour a wave of meath. 4 Dropping oil, sweet with Soma, pouring forth their stream, are the Seven Sisters in the seat of sacrifice. 5 To our great happiness have we ascribed to these Two Bright Ones truthfulness, great strength, and 6 What ye in time of old Indra and Varuna, gave Rsis revelation, thought, and power of song, 7 O Indra−Varuna, grant to the worshippers cheerfulness void of pride, and wealth to nourish them.

“Next to her I saw Antiope, daughter to Asopus, who could boast of having slept in the arms of even Jove himself, and who bore him two sons Amphion and Zethus. These founded Thebes with its seven gates, and built a wall all round it; for strong though they were they could not hold Thebes till they had walled it.

Presently Ulysses got up to go towards the town; and Minerva shed a thick mist all round him to hide him in case any of the proud Phaeacians who met him should be rude to him, or ask him who he was. Then, as he was just entering the town, she came towards him in the likeness of a little girl carrying a pitcher. She stood right in front of him, and Ulysses said: