“Siddhartha had begun to breed discontent within himself. He had begun to feel that his father’s love and his mother’s love, and even the love of his friend Govinda, would not bring him enduring happiness, would not bring him contentment and satisfaction, would not be sufficient to his needs. He had begun to sense that his venerable father and his other teachers, the wise brahmins, had already shared with him the better part of their wisdom; they had already poured their all into his waiting vessel, and the vessel was not full, his mind was not satisfied, his soul was not at peace, his heart was not content” (Hesse 5).
This passage from the first chapter of Siddhartha by Hermann Hesse begins to explain how Siddhartha feels that a piece of his spirituality is missing. He has grown up under his very religious family where their religious practices are everything. Siddhartha’s whole life has always been focused on finding complete happiness within himself. His family, his community, and his best friend are all doing the same. However, Siddhartha is not satisfied with where he is in his faith, as explained in the passage above. This excerpt foreshadows the events to come in future chapters, such as the path Siddhartha will take to search for his religious fulfillment. He wants to find eternal happiness and feels that he will not find it at home anymore. He begins to question what he knows and what he has learned:
“The sacrifices and the invocations of the gods were splendid, but was this all there was? Did sacrifices bring happiness? And what about the gods? Did Prajapati really create the world? Was is not atman- That, the one and only and the all in all?” (Hesse 5).
Siddhartha comes to the conclusion that he has consumed all the wisdom possible at home from his father and previous teachers, and he will find the pieces he feels are missing somewhere else:
“And where was atman to be found, where did it dwell, where did its eternal heart beat? Where else but in one’s own inmost self, the indestructible essence within everyone. But where was this self, this inmost essence, this ultimate principle? It was neither flesh nor bone, neither thought nor consciousness- so the wise men taught. So where was it then?” (Hesse 5).
Siddhartha’s questions about his search for complete happiness are similar to the author’s issues he faced in his own life. Hermann Hesse also grew up in a very devoted Christian family. Hesse was introduced to many different religions growing up due to his parents' missionaries in India. He became familiar with Hinduism and Buddhism, which are large religious influences in the novel Siddhartha. Hesse also began to feel uncertain about his religion and felt that he was missing a large part of his faith. This problem is portrayed as Siddhartha’s main quest in finding Nirvana. Hesse’s inspiration for Siddhartha seems to originate from his own personal experiences in finding his true path of happiness.
My idea about this passage is similar to your idea. In the passage, ‘The sacrifices and the invocations of the gods were splendid, but was this all there was? Did sacrifices bring happiness? And what about the gods? Did Prajapati really create the world? Was it not atman- That, the one and only and the all in all?’ (Hesse 5), Siddhartha started to doubt all the beliefs he was raised with in his religious family of Brahmins due to his lack of joy. However, his religious past foreshadows a quest for enlightenment and happiness. Sure enough, at the end of the chapter, Siddhartha realizes that in order to become whole again and determine his own beliefs, he needs to step outside his community and find religious fulfillment in becoming a shramana.
“The legend of the Buddha had a sweet sound to it: a magical fragrance arose out of these accounts. The world was ailing, life hard to bear - and lo, here a freshet seemed to spring, a message to sound, consoling, mild, full of promise. Everywhere, wherever the message of the Buddha was heard, throughout the kingdoms of India, youths took heed, felt longing, felt hope, and among the sons of brahmins in the towns and villages, every wayfarer and stranger was welcome who brought word of him, the Exalted One, Shakyamuni. The legend reached even to the shramanas in the forest, even to Siddartha and Govinda. Slowly it came to the, drop by drop, each drop heavy with hope, each drop heavy with doubt.” (Hesse 18)
This excerpt is from when Siddhartha and Govinda first hear about the legend of the Buddha as they are living with the shramanas in the forest and learning how to forget their ego and their atman. Very recently before the shramanas heard of the Buddha, Siddhartha was explaining to Govinda how he felt like he was making no progress as a shramana and he proclaimed that he did not want to remain with the shramanas and continue searching for nirvana in the same places he had already looked. And when they hear of the Buddha it seems like a perfect opportunity to leave and continue their search for enlightenment somewhere else. This passage uses olfactory and auditory imagery to convey the sweetness and hope of the legend of the Buddha when it says “the legend of the Buddha had a sweet sound to it: a magical fragrance arose out of these accounts.” It creates a tone of happiness and light in connection to the Buddha, while the rest of the world seems dark and dying. This provides a hope for the future and hints that there are better things to come if they go and seek the Buddha. In this passage it also describes information as water that is coming drop by drop, which hints that the information is very vital and important to life, like water is. It also states that “here a freshet seemed to spring”, further linking information with water. This metaphor is also used to convey that the information comes with equal amounts of hope and doubt. The shramanas are skeptical of the legends, but Siddhartha and Govinda see it as an opportunity to search for enlightenment somewhere new. The words used in this passage link a happy and promising image to the Buddha. -Katja Berger
My idea is similar to your idea about this passage, except I have a slight variation when it comes to the statement, ‘Slowly it came to them, drop by drop, each drop heavy with hope, each drop heavy with doubt’ (Hesse 18). By using the antonyms ‘hope’ and ‘doubt’, I believe Hesse wanted this line to resonate with those, in any religion, that are wary of theological phenomenon. From this, some readers can identify with Siddhartha and Govinda as they both hope for and doubt the legend of the Buddha. And by using the repetition of the word ‘drop’, Hesse chose to use an inconsistent unit of measurement, as all drops are different sizes, to show the varying amounts of hope and doubt a person may have.
“Taking up his stance right in front of the shramana and concentrating his mind, he captured the old man’s gaze in his own, spellbound him, rendering him mute and will-less. He subjected him to his own will and commanded him silently to perform whatever was demanded of him. The old man was mute, his gaze fixed, his will disabled; his arms hung loose at his sides. He had been powerless to withstand Siddhartha’s spell. The shramana fell under the control of Siddhartha’s thoughts and he was forced to do whatever they commanded. So the old man bowed several times, made the gestures of giving his blessing, and haltingly uttered a pious formula wishing them well on their journey. The youths returned his bows with thanks, returned his good wishes, took their leave, and departed. On the way, Govinda said: ‘Siddhartha, you learned more from the shramanas than I knew. It is difficult, very difficult, to bind an old shramana with a spell. Truly, if you had remained there, you would soon have learned to walk on water.’ ‘I have no desire to walk on water,’ said Siddhartha. ‘Let old shramanas content themselves with such skills’” (Hesse 20).
In this passage, Hesse uses the friendship and characterization of Siddhartha and Govinda to convey the importance of Siddhartha’s quest for religious enlightenment. Siddhartha had been traveling and learning with Govinda and the shramanas for quite some time, yet despite his extensive progress with expanding knowledge and skills, Siddhartha declared his decision to leave. Unfortunately, the eldest shramana didn’t take the news well and was outraged by the young students. Yet while Govinda was daunted by the shramanas outburst of anger, Siddhartha remained polite and composed as he captured the old man in an advanced spell. Later, as the pair departed, Govinda was awestruck by Siddhartha’s ability and wondered why he didn’t strive to achieve all that he was capable of with the shramanas. It was here that Hesse’s decision to include Siddhartha and Govinda’s companionship became clear. In order to distinctly convey the significance of Siddhartha’s journey to enlightenment, Govinda was needed as his antithesis. When Govinda told Siddhartha that he could have learned to walk on water, Siddhartha quickly shrugged off his suggestion to master such skills. However, in that statement, Govinda eluded to the fact that unlike Siddhartha, he would have stayed with the shramanas, soaking up their teachings until he was the most competent of them all. This is what showed Siddhartha’s inconceivable maturity and humbleness; the fact that he would rather seek enlightenment than something as superficial as power. The friendship of Siddhartha and Govinda was one of Hesse’s subtle ways to characterize both the individuals and shine light on Siddhartha’s thirst for religious enlightenment that couldn’t be quenched by power and following the shramanas.
Your last sentence in your analysis really stuck out to me about how Siddhartha cannot find enlightenment through other teachers anymore. It reminded me of a passage later in the novel where Siddhartha encounters the Buddha. With advice from the Exalted One, he realizes he will not retain any more knowledge from any other teachers.
“”... I am going to continue my wandering- not to find another or a better teacher, for I know that one does not exist, but in order to leave behind all teachings and all teachers to attain my goal on my own or die” (Hesse 28). He will reach enlightenment through himself by reversing the roles where he is a teacher to himself, instead of learning wisdom from other venerable teachers. Siddhartha will start a new journey in his life where he hopes to finally reach true, spiritual peace.
“When the customary amount of time for meditation has passed, Govinda got up. Evening had come; it was time to perform the evening ablutions. He called SIddhartha’s name. Siddhartha did not reply. Siddhartha was absorbed, his eyes fixed on a very distant goal, his tongue protruding a bit between his teeth. He did not seem to be breathing. He sat, wrapped in absorption, thinking OM, his soul like an arrow flying toward Brahman” (Hesse 7).
This excerpt may be small, but it’s vital to the development of the story and the characters. The passage starts with Govinda getting up after meditating while Siddhartha was still focused on his OM. Herman Hesse uses indirect characterization to further reinforce Siddhartha’s “burning will” to attain enlightenment. There is specific detail such as Siddhartha not going to perform the “evening ablutions” which show how he is drifting away from his original beliefs and practices to discover enlightenment by himself. This passage also helps contrast the differences between Siddhartha and and Govinda. Govinda is satisfied with the normal amount of meditation while wanted to achieve full OM to reach Brahman. This also foreshadows the parting of ways between Govinda and Siddhartha as Govinda will join Buddha’s community while Siddhartha is still unsatisfied with what he has seen. He was still on the search for enlightenment.
“OM is the bow, the arrow is the soul, Brahman is the arrow’s target. One should strike it without wavering” (7).
This is the verse that Siddhartha recited when he first started to meditate. The use of metaphors in this verse explain the process of reaching Brahman. Om resembles the bow which is the tool used to launch the soul into Brahman. To become proficient in shooting an arrow, a person must practice and try multiple times. And Siddhartha does just that. He uses OM multiple times during his search for enlightenment. And it’s not until he was contemplating suicide near the river when he finally understands the meaning and complexity of OM. This can be compared to how a person must first familiarize himself with his bow before he is able to become proficient at shooting the arrow.
Your analysis about the verse that Siddhartha recites before he meditates is very insightful. I did not make the connection to practice shooting an arrow like you did. Your analogy helped me to better understand that Siddhartha is trying to reach enlightenment while he meditates. Your analysis also reminded me of when I practice at certain things to achieve greatness. For example, my lacrosse team has multiple practices before our first game so that we are ready to beat our opponent. We must go over certain concepts more than once to be able to run something exactly the way as it is intended to be. This is similar to Siddhartha as he continues to search for his path of contentment through different means of teachings and practices.
"But his friend, the brahmin's son Govinda, loved him more than any other. He loved Siddhartha's gaze and his sweet voice, he loved his way of walking and the complete grace of his movements; he loved everything Siddhartha did and said, but most of all he loved his mind- his elevated, fiery thoughts, his burning will, his lofty inspiration. Govinda knew Siddhartha would never become an ordinary brahmin, a lazy purveyor of rituals, a greedy dealer in charms, a vain mouther of empty phrases, a base and devious priest, nor would he become a mindless good sheep in a common herd. Certainly he would not, and Govinda, too, would not become any of those things; he also would not become a brahmin like ten thousand others. His desire was to follow Siddhartha, the beloved, the magnificent. And if Siddhartha ever became a god, if he ever entered the light, then Govinda would follow him- as his friend, as his companion, as his servant, his spear bearer, his shadow." (Hesse, 4).
This passage from the story is essential to the introduction of the book. It is used for the purpose of the characterization of Siddhartha himself and also Govinda. The reader first learns in this passage the strength of the relationship between Siddhartha and Govinda. Govinda looks up to Siddhartha and is an extremely loyal friend. From this passage, the reader can learn that Govinda is not exceptionally self-motivated. While he seems to be loyal to a cause, he also needs something to push him towards a goal. In this case, Siddhartha is the one pushing him to a goal and he will follow Siddhartha to the end. Govinda thinks highly of Siddhartha and clearly has strong opinions about him. Hesse uses Govinda’s opinions to characterize Siddhartha. It is made clear that Siddhartha wants to take an unconventional path in life; that he is not interested in following the path set forth for him by his society. He believes he has learned what is to be learned from the brahmins and now wants to explore other areas of faith and knowledge. Hesse also includes “if Siddhartha ever became a god” in this passage to show his true potential; that his mind has no limits and by expanding his knowledge further the possibilities are endless. This also serves as a slight bit of foreshadowing because Siddhartha forms the religion of Buddhism with his knowledge and teaching. What is learned in this small passage sets the reader’s mindset about Siddhartha going into the book. This passage also gives the reader background knowledge on Govinda’s relationship with Siddhartha to properly characterize Govinda.
“Govinda, who did not yet fully understand, repeated his question in impatient tones: ‘Come on, now, my friend, out with it! Tell me that it could not be otherwise, but that you, my learned friend, will also take refuge in the exalted Buddha!’
Siddhartha laid his hand on Govinda’s shoulder. ‘You did not listen to my words of aspiration for you and my blessing. I will repeat it. May you follow this path to the end. May you attain liberation!”’ (Hesse 25).
In this passage, Hesse uses indirect characterization to develop Siddhartha’s character. Govinda has decided to follow the Buddha and his teachings while Siddhartha stays back to go his own route in finding religious contentment. The reader can tell that Siddhartha truly cares about his best friend. He is separating themselves from each other so that they can truly find their own paths to enlightenment. Both men know it will be very difficult to leave each other and are afraid to finally split up, as they have been together their whole lives. Siddhartha knows that Govinda is not brave enough to initiate this type of separation, so he does so himself. Siddhartha also knows that in order to reach contentment and absolute truth, an individual must go about it on their own, personal path. To do this, Siddhartha knew he had to go his own way eventually, and this event was the perfect opportunity to do so. The reader is able to tell that Siddhartha is confident in his decision to become independent in his conversation with the Buddha:
“‘You have found liberation from death. This came to you as a result of your own path, through thought, through meditation, through realization, through enlightenment. It did not come to you through a teaching! And that is my idea, O Exalted One- nobody attains enlightenment through a teaching… This is the reason I am going to continue my wandering- not to find another or a better teaching, for I know that one does not exist, but in order to leave behind all teachings and teachers and to attain my goal on my own or die’” (Hesse 28).
This quote creates a hopeful effect on the reader. Siddhartha comes across as confident in his realization and gives the reader a glimmer of hope and reassurance that this journey by himself is his last step in finally reaching inner peace.
I agree with your interpretation of the first passage you chose, but would disagree slightly with your interpretation of the second passage. You said that journeying by himself is his last step in finally reaching inner peace, but I would argue that this is nowhere near the last step in his journey and that his journey is not completed alone as he has almost constant companionship throughout the novel. It is also possible that his confidence in this moment is a mere facade, as he is about to embark on a journey unlike anything he has every experienced. He is confident in his beliefs but is not confident in the direction of his journey because he does not even know where he is going when he leaves the Buddha.
“The Buddha went his way humbly, absorbed in thought. His quiet face was neither happy nor sad; it gave the impression of a slight inward smile. The Buddha moved quietly, calmly with a hidden smile, not unlike a healthy child. Just like all his monks, he wore a robe and placed his feet precisely, according to precept. But his face and gait; his still lowered gaze; his still, loose-hanging hand; and even every finger on his still, loose-hanging hand were expressions of peace, of perfection. Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, imperishable light, inviolable peace” (Hesse 23).
Hesse’s background in poetry influenced him to use repetition as a tool to characterize the Buddha. In this passage, many words are repeated, both successively and separately, in order to emphasize the Buddha’s traits. The first pair of words used was ‘smile’. This observation anyone could see from simply looking at the Buddha; certainly it represents his joy. However, by saying his smile was ‘inward’ and ‘hidden’, Hesse means to show that the Buddha was also happy on the inside. Next, by adding the word ‘still’ three times in this paragraph, Hesse sums up multiple characteristics of the Buddha in one word. First, ‘still’ describes the literal mannerisms of the Buddha; quiet and motionless in meditation. On the other hand, it also alludes to a deathlike state, as the Buddha has a spiritual connection with those no longer living. Additionally, using the word ‘peace’ more than once established the Buddha as someone who was not only at peace with himself, but someone who brought peace and harmony to others. Calling out the Buddha’s ‘loose-hanging hands’, two times, connects to his unselfish nature in a creative way: a person that is ‘tight-fisted’ is known to be stingy, so a person that is ‘open-handed’, or in this case has ‘loose-hanging hands’, is generous and giving. Later, Hesse used the phrases ‘seeking nothing’ and ‘emulating nothing’ to describe the Buddha. This is because the Buddha does not search for nor compete with anything; he is one with himself. Lastly, ‘imperishable’ is used twice to describe the Buddha’s movement. By this, it is interpreted that the Buddha exists in an immortal way. Through the repetition in this passage, the characteristics of the Buddha are able to be understood more clearly.
“I will learn from myself, be my own student. I will learn about myself, about the mystery of Siddhartha. He looked around him as though he were seeing the world for the first time. The world was beautiful, full of colors, strange and enigmatic. Here was blue, here yellow, here green, the sky was in movement and so was the river; the forest was fixed in place and so were the hills━all beautiful, all mysterious and magical. And in the middle of it all was Siddhartha, the awakened one, on the path to himself. All of it, all the yellow and blue, the river and the forest, entered Siddhartha for the first time through his eyes. It was no longer the magical deception of Mara, was no longer the veil of Maya, was no longer the meaningless and arbitrary multiplicity of the world of appearances contemptuously derided by deep-thinking brahmins, who scorned multiplicity and sought unity. Blue was blue, river war river, and even if the blue and the river the divine and the one were alive in Siddhartha in a hidden way, it was still the divine way and intention to be yellow here, blue here, sky here, forest here, and Siddhartha here. Meaning and essence were not somewhere behind things, they were in them, in them all.” (Hesse 32)
This passage is right after Siddhartha does not stay with the Buddha and decides to be his own teacher. He realizes that one cannot be taught enlightenment and that it is something that must be discovered for oneself. With this newfound realization he sets out alone in the direction of home, and this is the passage when he discovers the world again. Since he is awakened he is no longer confined to teachings and others’ ideas and is finally free to be “his own student”. This opens up a world of possibility, quite literally. Siddhartha had been taught to distance himself from the material world and focus on the spiritual world, but in this moment he discovers the material world and becomes immersed in it’s beauty. With this newfound freedom Siddhartha realizes that he does not know himself, and is going to begin a journey to learn about “the mystery of Siddhartha”. This passage also demonstrates some Hindu beliefs about God, mainly that God is present in all things, which Siddhartha seems to discover when he sees that “meaning and essence...were in them all.” The word enigmatic is very significant in the passage as well, and it is linked with the idea that everything is separate but also interconnected. The repetition and choice of colors in this passage is very impactful. The color yellow reminds the reader of the robes of the monks that followed the Buddha in the previous chapter, and blue is linked to serenity and the river. The river is brought up again in this section, further proving that it is a motif present throughout the novel, representing peace and serenity. This passage is the beginning of Siddhartha’s journey in the material world as he discovers it’s beauty and colors.
"Siddhartha spoke to him kindly. 'Do not forget, Govinda, that you are now one of the Buddha's shramanas! You have given up home and parents, given up lineage and possessions, given up your own will, given up friendship. This is the requirement of the teaching, this is the requirement of the Exalted One. This is what you yourself wanted. Tomorrow, Govinda, I will leave you'". (Hesse, 25)
This passage is short, but has a lot of meaning packed into it. This is Siddhartha speaking to Govinda about his new life that he has requested. This new life comes with many requirements that are a lot to ask of someone. The fact that both characters are willing to do this speaks volumes about both characters. First off, it shows how dedicated to a cause they both are, as they are giving up everything they know and love to follow this cause. It also shows how generous they both can be as they are letting go of their own happiness in order to do what they believe is right. They are both characterized as brave too as they have no fall back if this turns out to not be what they wanted. They are both completely dedicated and there is no turning back. As scary as that sounds, they show their courage by not letting any of these thoughts phase them. This passage is also significant in that it expands on the idea of Buddha and Buddhism by showing what Govinda’s future held. This idea also leads to empathy on the part of the reader as they are likely to see themselves in the shoes of Govinda and realize the depth of the decision he is making. Through this realization, the reader feels more connected to Govinda as they are aware that they would not make this big of a commitment. It connects the reader to the story more due to their feelings for Govinda.
“I have never seen anyone with such a gaze, I have never seen anyone smile, sit, and walk in such a way, he thought. In truth that is just the way I would like to be able to gaze, smile, sit, and walk--so free, so worthy, so hidden, so open, so childlike, and so mysterious. Truly only a person who has penetrated to the inmost part of his self gazes and walks like that. I, too, shall surely try to penetrate to the inmost part of myself” (Hesse 29).
In “Gotama,” Siddhartha finally meets someone that has attained the goal he has been working towards. Although Siddhartha admires Gotama the Buddha, he did not take refuge in his teachings. Siddhartha believes that to reach his goal he must seek his “own path, through thought, through meditation” (28). This passage is right after the encounter between Gotama and Siddhartha. Siddhartha talks about his last thoughts of Gotama. He starts listing out his thoughts with the phrase: “I have never seen” to further support the fact that Siddhartha has not and will not see someone with all these qualities ever again. Gotama’s inner peace and enlightenment was almost palpable. Siddhartha realized that to become like Gotama, one must search within himself for spiritual enlightenment instead of following.
I agree with your analysis of this passage but I would also emphasize the importance of Siddhartha meeting Gotama in this stage of his journey. Up until this point he has only encountered people who have tried to teach him and tried to mentor him, and these people treat him as if he was an inferior. Gotama, even in his state of enlightenment, treats Siddhartha as an equal and treats him with respect and admiration. Siddhartha asks him his question and Gotama responds kindly and nurtures his curioudity and inspires him to continue his journey. The level of mutual respect is high in this conversation, and this relationship between Gotama and Siddhartha comes full circle when Kamala comes to the ferryman's hut in her journey to see Gotama before he dies. Before Kamala dies, she looks at Siddhartha and thinks that she has achieved her goal of seeing an enlightened spirit, once more emphasizing the likeness of Siddhartha and Gotama.
“Beneath black hair coiffed high on her head, he saw a very bright, very tender, very intelligent face, a bright red mouth like a fig newly broken open, eyebrows that had trained and painted into lofty arches, dark eyes, intelligent and alert, a pale long neck emerging from a green and fold mantle, and pale hands resting loose, long and narrow, with broad gold bands a the wrists. Siddhartha saw how beautiful she was, and his heart laughed. He bowed low as the litter passed by him, and when he straightened up again, looked into that bright gracious face, read for a moment what was written in the clever eyes beneath their lofty arches, and drew in a whiff of an unfamiliar fragrance. Smiling, the beautiful woman briefly nodded to him, then vanished into the grove, followed by her servants” (Hesse 42)
This passage characterizes Kamala the first time Siddhartha sees her and shows the effect that she has on Siddhartha. Siddhartha immediately realizes how beautiful she is, and becomes entranced in her aura and her personality. She is described by her physical features, which shows how they have the greatest effect on Siddhartha. Hesse uses descriptive language to completely demonstrate how beautiful and enticing this woman is when he describes her lips as “like a fig newly broken open.” This demonstrates how rich the red color of her lips is as well as how much Siddhartha focuses on them. This is the first time he has looked a woman in the eye and it is the beginning of his first material relationship. The gold jewelry she wears, the servants she has, and the grove where she lives all show that she is very wealthy, either by her own means or by gifts from her lovers. Siddhartha’s life has been ruled by one goal after another, except for in this moment where he is goalless and has no plan. When he sees this beautiful woman he creates another goal for himself and will not move on until he has achieved it. Kamala represents Siddhartha’s experience in the material world. Even though Siddhartha eventually tires of a material life and leaves it to continue his spiritual journey, he still sites Kamala as one of his key teachers on his road to enlightenment. Though their love is not entirely romantic, it is mutually beneficial and it helps Siddhartha realize that he will never be truly happy in the material world and has to seek enlightenment in the spiritual world.
“Siddhartha learned something new every step of the way. For the world had been transformed, and his heart was enraptured. He saw the sun rise over the wooded hills and go down over the distant palm-lined shore. At night he saw the stars arrayed across the sky and the crescent moon floating like a boat in the blue. He saw trees, stars, animals, clouds, rainbows, rocks, herbs, flowers, streams and rivers, dew glistening on the brush in the morning, distant lofty peaks blue and pale; birds and bees sang their songs, the wind blew silver in the rice fields. These myriads of colorful things had always been there; the sun and moon had always shone, rivers had always rushed and bees hummed. But in former days all this had been nothing more for Siddhartha than a transitory and beguiling veil before his eyes, viewed with distrust, meant to be punctured by thought and destroyed, since it was not the essence, since the essence lay beyond the visible. But now his unfettered vision dwelt here- he saw and acknowledged the visible, sought his home in this world. He no longer pursued the essence or looked toward the beyond. The world was beautiful when one just looked at it without looking for anything, just simply, as a child. The moon and stars were beautiful, brook and bank, forest and rock, goat and beetle, flower and butterfly- all were beautiful. It was sweet and beautiful to walk through the world in this way, so like a child, so awake, so open to whatever lay at hand, so without suspicion” (Hesse 37-38).
In this passage, Hesse uses a profound amount of natural imagery and symbolism to foreshadow the birth of Siddhartha’s son. Beginning in the second sentence, it is said that Siddhartha’s world was transformed and his heart was captivated; a big change from the discontented Siddhartha introduced at the start of the novel. His change of character shows his eagerness for joy and love. Hesse’s natural imagery is first seen through the words used to describe things in the sky. In many cultures, the stars are used to predict people’s fate. With that said, ‘stars’ were mentioned three times in the excerpt, representing a change in Siddhartha’s future. Next, the moon, also mentioned three times, is known for its phases that change the moons appearance. This is symbolic of the trimesters of pregnancy and foreshadows Siddhartha and Kamala expecting a baby. In addition, ‘sun’ and ‘sunrise’ are used to show the cycle of day changing to night that portrays rebirth and new beginnings. Also, the ‘birds and bees’ are a symbol and reference to the relationship of Siddhartha and Kamala that will result in a child. Twice in the passage, the color blue was used as a part of Hesse’s imagery. Since blue is the stereotypical color for baby boys, Hesse subtly suggests the gender of the baby as well. Lastly, Siddhartha suggests that his new outlook on the world is similar to the vision of a child. By saying this, Siddhartha is showing he is ready to be a father, as he will be able to see things through his child’s eyes. As a result of his imagery and symbolism, Hesse is able to foreshadow the arrival of a baby in Siddhartha’s life.
“Siddhartha learned something new every step of the way. For the world had been transformed, and his heart was enraptured. He saw the sun rise over the wooded hills and go down over the distant palm-lined shore. At night he saw the stars arrayed across the sky and the crescent moon floating like a boat in the blue… The world was beautiful when one just looked at it without looking for anything, just simply, as a child. The moon and stars were beautiful, brook and bank, forest and rock, goat and beetle, flower and butterfly- all were beautiful. It was sweet and beautiful to walk through the world in this way, so like a child, so awake, so open to whatever lay at hand, so without suspicion” (Hesse 38).
This passage is from the beginning of the chapter Kamala where Siddhartha is wandering and continuing his quest for religious contentment. This passage is rich with visual imagery. It talks about the beautiful sunrise, the beautiful night sky, and the beautiful rivers, animals, and nature. The adjective, “beautiful” is used repeatedly to describe everything Siddhartha encounters. The repetition of this word gives the passage a rhythmic flow and sets a peaceful mood on the reader.
After Siddhartha’s realization with the Buddha about how he is no longer looking for more teachers but for wisdom from himself, he sees the world through new eyes. The author talks about how his new view on life is like a child’s. This analogy portrays the similarities in Siddhartha’s new and optimistic perspective, to children who hold the same characteristics. Children see life as joyful and full of wonder and discovery. They are innocent, hopeful of the future, and see the good in everything. Many things are new and fascinating, especially to younger children. This comparison represents Siddhartha beginning a new chapter in his life and getting a fresh start. The reference to a child’s outlook is brought back at the end of the next chapter where he speaks to Kamala: “I am like you. You too do not love; otherwise how could you practice love as an art? People of our type are perhaps incapable of love. The child people are capable of it; that is their secret” (Hesse 58). However in this case, Siddhartha and the children are opposites. As a courtesan, Kamala does not get attached to her partners. Siddhartha has also said that he is her lover and is learning the art of love from her, which was his original purpose. His intentions were not to find a wife. On the other hand, children automatically love others without overthinking it. This contrast of characteristics foreshadow that the lovers will get attached to each other and love each other, just as children do.
“Into her shady grove passed the beautiful Kamala, At the entrance to the grove stood the sun-browned shramana. Seeing this lotus blossom, he bowed low. Kamala repaid him with a smile, And the youth thought: Sweeter than offering to the gods Is offering to the beautiful Kamala.” (Hesse, 46)
This passage has is a quote from Siddhartha that is put in the novel for many purposes. First off, it characterizes not only Kamala, but also Siddhartha. Kamala is clearly a strong presence immediately when she is introduced into the story. Siddhartha, in this passage, describes the effect that Kamala has on people because Kamala had the same effect on him. According to Siddhartha, the simple act of smiling and bowing led to a deep infatuation where he is now comparing her, and even putting her above, the gods. This passage also characterizes Siddhartha because of what he is saying in the quote. The fact that he is so moved by this girl not only shows how intriguing she is, but also shows how easily influenced Siddhartha is. He doesn’t know Kamala, yet he clearly is infatuated with her and this is a dangerous trait. This could lead to misguided decision making which is clearly an issue. Lastly, this passage sets a mood for the upcoming part of the story. Kamala is being introduced that way so the reader is used to her before she is a common part of the story. She’s also introduced that way so the reader can understand how Siddhartha feels about her before she is threaded into the story.
“She drew him to her with her eyes, he lowered his face to hers, and he laid his mouth on that mouth that was like a fig freshly broken open. Kamala kissed him for a long time, and with profound astonishment Siddhartha felt her teaching him, felt her wisdom, felt her control--rebuffing him, luring him on--and he felt that behind this first long kiss, a long well ordered, well-proven series of kisses remained standing there, and at this moment he was like a child bewildered by the abundance of knowledge and things worthy of learning that had been revealed to him” (Hesse 46).
In this passage Herman Hesse describes Siddhartha and Kamala’s first physical interaction. Herman hesse sets the tone through the use of different types of imagery and similes. The passage starts with the use of visual imagery to show how Kamala drew siddartha “to her with his eyes.” Hesse uses tactile imagery to compare Kamala’s mouth with a “fig freshly broken open” to show the softness of her lips. The comparison can also be seen as visual imagery because the color of a “freshly broken fig” is usually a dark red. Siddhartha was impressed by her wisdom and knowledge about the art of love. His curiosity was satisfied but his want for knowledge and wisdom was not. The simile towards the end of the passage compares Siddhartha to a “child bewildered by the abundance of knowledge and things worthy of learning that had been revealed to him” (64). It is as if Siddhartha has opened a new book and his want for knowledge will not be satisfied until he is able to complete it. This simile is foreshadowing the relationship between Kamala and the “sun-browned shramana” as the two will not be satisfied until they learn more about each other and gain experience through their interactions.
“Only by the morning light, with the first stirring of activity on the street, did he fall asleep and find for a few moments a partial deadening, a shred of sleep. In those few moments, he had a dream: In a golden cage Kamala had a small, rare songbird. He dreamed about the bird. He dreamed the bird, who otherwise sang in the morning, was silent. Noticing this, he went over to the cage and looked inside. The little bird was dead and lay stiff on the bottom of the cage. He took it out, weighed it a moment in his hand, then threw it away onto the street outside. That moment a terrible fright took hold of him and his heart pained him as though with this dead bird he had thrown away everything valuable and good” (Hesse 64).
Through Kamala’s golden cage and songbird, Hesse uses symbolism to interpret Siddhartha’s life. To start, the rare bird in Siddhartha’s dream represents himself as a unique individual. Birds are normally associated with the freedom to roam, which fits Siddhartha’s desire to wander and never stay in one place for too long. However, in his dream, the songbird is locked in a golden cage, singing, but unable to fly around. With gold representing success and luxury, the cage is a symbol of the riches Siddhartha gained when he met Kamala and the Kamaswami. This signifies how Siddhartha is trapped in this new world of extravagance, that he came to enjoy. But as the songbird fell silent, Siddhartha looked in the cage to find it dead. This shows how Siddhartha was not meant for fame and fortune, as a bird is not meant to live in a cage. When Siddhartha removes the dead bird from the cage and weighs it in his hand, he is symbolically measuring the worth of his life, as he has finally come to realize what it has diminished to. In addition, Siddhartha throwing the bird into the street represents the way Siddhartha squandered his life in wealth, more or less throwing it away, while on his religious quest. It is at this point that Siddhartha realizes he has strayed from his path to enlightenment and yearns to get back on it. Hesse’s use of symbolism, through Kamala’s golden cage and songbird, was used to express Siddhartha’s view on his extravagant life.
“‘The river taught me how to listen; you will learn that from the river too. The river knows everything; everything can be learned from it. Look, you have already learned from the river that it is good to aim low, to sink, to seek the bottom. The rich and prominent Siddhartha has become an oarsman’s helper; this, too, was the advice of the river. You will learn the other thing from it too’” (Hesse 82).
“Siddhartha stayed with the ferryman and learned the work of the boat. And when there was nothing to do on the ferry, he worked with Vasudeva in the rice field, gathered wood, picked fruit from the banana tree. He learned how to make an oar, repair the boat, weave baskets, and was glad about everything he had learned. And the days and months passed swiftly by. But the river taught him more than Vasudeva could. He learned from it unceasingly” (Hesse 83).
In this passage Siddhartha speaks with the ferryman, Vasudeva. Vasudeva is very wise and Siddhartha can tell that he has achieved enlightenment. Siddhartha has been searching for this his whole life and believes he will reach it here, so he asks to work with Vasudeva on the river. Vasudeva explains to Siddhartha that he cannot teach him to reach enlightenment, but he will learn many things from the river.
The ferryman is a symbol for Siddhartha’s guide to enlightenment. Vasudeva teaches Siddhartha to listen to the river, as it will teach him more than any other teacher could. As explained in the passage above, he gains knowledge from the river even though it does not verbally speak to him: “Above all he learned how to listen, how to listen with a still heart, with an expectant, open soul, without passion, without desire, without judgement, without opinion” (Hesse 83). The river becomes Siddhartha’s last teacher in his search for eternal happiness.
The river symbolizes fate and the road to religious contentment. Towards the end of the novel, Siddhartha listens to the river, learns from the river, and reaches inner peace. Vasudeva says that the river is what told him to accept Siddhartha as an oarsman’s helper. It is as if the river “planned” this all out to lead Siddhartha to eternal happiness, just like fate.
“You are going down!” he said to himself and laughed. And as he said it, his eyes fell on the river, and he saw the river was going down too, flowing ever downward, and singing happily as it did. He liked that a lot. He gave the river a friendly smile. Was this not the river he had once intended to drown himself in, a hundred years ago, or had he only dreamed that?” (Hesse 75)
In this passage Siddhartha sits and looks at the river that he considered drowning himself in only moments before and with his changed mindset he sees it completely differently. Last time he saw this river it was his escape from this terrible life, but now he sees it as something to learn from and something to follow, and this will shape his journey. He sees that the river is “going downward” and is doing so happily, and this inspires him to continue on his journey and to do so happily. Even if everything is going wrong and “down”, he can still be as happy as this river to just follow his path and continue life. While looking at this river he realizes how ridiculous his thoughts of suicide were and how beautiful life really is. Siddhartha’s contemplation of suicide mirrors Hesse’s own life, as Hesse once tried to commit suicide. Hesse incorporates many of his own life experiences and beliefs into his writing of Siddhartha, and it makes the story more personal and realistic. The river reoccurs in this story multiple times, and it represents the unity and eternity of all things, and Siddhartha encounters it many times at pivotal points in his journey. The river also represents life and unity throughout all of SIddhartha’s experiences, as he encounters it in every stage of his journey. It could also represent the unreality of time and the repetitive nature of life; the water is always flowing and it is always the same water but also always different water. The river is very important and ultimately teaches Siddhartha many valuable lessons, including the most important ones.
“When she received the first news of Siddhartha’s disappearance, she went to the window, where she held a rare singing bird captive in a golden cage. She opened the door of the cage, took the bird out and let it fly. For a long time, she gazed after it, the flying bird. From this day on, she received no more visitors and kept her house locked. But after some time, she became aware that she was pregnant from the last time she was together with Siddhartha.” (Hesse, 58)
Throughout the chapter, Hesse compares Siddhartha to a bird in a cage like in the metaphor used in this passage. The bird is literally trapped in the cage; being held captive by the bars. Siddhartha, in comparison, is trapped by society and the childish ways of the people in his city. He is trapped by materialistic behaviors like how Kawaswami lives his life. Siddhartha is living two very contrasting lives and this is hard to adjust to. He has lived as a rich merchant, yet also wants to live a life without possessions and materialism. In this passage, the cage serves as a symbol for Siddhartha’s selfishness when he is in the city. Escaping from the cage and taking a journey is essential for Siddhartha because now he is no longer trapped by greed. He can live a life with no possessions as the bird can live a life with nothing holding it back.
“His sleep was deep and dreamless. It had been a long time since he had such a sleep. When he awoke after many hours, it was as though ten years had passed. He heard the soft rushing of the water and did not know where he was, who had brought him to this place. He opened his eyes and looked with amazement at the trees and sky above him. The past seemed veiled, infinitely far away, remote, infinitely unimportant” (Hesse 70).
In the chapter, By The River, Siddhartha leaves the city behind with all his materials and physical pleasures Kamala. He had never felt emptier in his life, due to not having the same burning passion to achieve his goal. Once he made it to the river, he began contemplating suicide. Right before he decides to commit suicide, he recognizes himself and how foolish this idea had been and then sleeps under the coconut tree. This passage describes what happens when Siddhartha sleeps and how it affects him later on in the story. Siddhartha’s sleep in this passage symbolizes the idea of reincarnation. Hesse uses many different different words such as “deep” and “dreamless” to make the sleep comparable to how empty and lonely death is. After Siddhartha wakes up from his sleep, he feels like he is in a new place and time just like how someone would feel after the process of dying biologically and then being reincarnated. After Siddhartha wakes up, he felt as if “the past seemed veiled, infinitely far away, remote..” (70). Just like in the idea of reincarnation, the biological part of the person dies while the soul lives on, the past is remembered but not important as it is intangible.
“Anger and resentment toward his father poured out of him in a stream of vile and evil words. Then the boy ran off and did not return until late in the evening.
And on the following morning he was gone. Also gone was a small basket woven from two-colored hemp in which the ferrymen kept the copper and silver coins they received as payment for the ferry. The boat was gone too. Siddhartha saw it on the other bank. The boy had run away” (Hesse 96).
This passage from “The Son” describes the two days where young Siddhartha was so frustrated with his father that he decided to run away. Not only did he run away without any warning, but he also stole hard-earned money from the ferrymen and ran away with their boat. Young Siddhartha’s anger, frustration, and impulsive decisions were his way of grieving the loss of his mother. He had just met his father so their relationship was very weak. Young Siddhartha did not know how to express his feelings to them because he did not yet trust them. His feelings of extreme hatred, sadness, and loss had been trapped in his small body until he erupted and left: “... I would rather be a bandit and a murderer go to hell than be like you! I hate you! You are not my father, even if you were my mother’s love ten times over! (96). As soon as Siddhartha realized his son had run away, he felt the immediate need to go after him and bring him back to their hut. Siddhartha was very worried and wanted to comfort him, get to know him, and have his son love him back. However, after speaking with Vasudeva and listening to the river, Siddhartha saw that his son was going to be okay. Young Siddhartha was going his own way, separate from his father. This entire scenario is almost identical to when Siddhartha left his own father many years ago to become a shramana. Siddhartha now understood why his father had such a difficult time allowing him to become an ascetic. His father had loved him so much and was not ready for him to go his own way. Eventually, his father let him go because he realized that Siddhartha was already gone and that was what he was destined to do. This is the same between young Siddhartha and his father. This father-son type of love is the same that Siddhartha has for his son.
“(But secretly he thought to himself: This Siddhartha is a strange man, the ideas he expresses are strange, his teaching is so much foolishness. The pure teaching of the Exalted One is different- clearer, purer, more understandable. There is nothing in it that is bizarre, foolish, or preposterous. But Siddhartha’s hands and feet, his eyes, his forehead, his breathing, his smile, his greeting, and his gait strike me entirely differently than his ideas. Never since our exalted Gotama entered nirvana have I encountered anyone of whom I felt: This is a saint! Only him, Siddhartha has impressed me this way. Though his teaching is strange, though his words sounds foolish, his gaze and his hand, his skin and his hair, everything about him radiates purity, calm, cheerfulness, moderation, and holiness. I have not seen anyone else like this since the death of our venerable teacher)” (Hesse 114).
Similar to the beginning of the book, where Govinda’s great admiration for Siddhartha is expressed many times, this passage continues Govinda’s immense respect for Siddhartha that portrays him as a static character. When first learning about the pair, it is said that, “…the Brahmin’s son Govinda loved him more than any other. He loved Siddhartha’s gaze and his sweet voice, he loved his way of walking and the complete grace of his movements; he loved everything Siddhartha did and said, but most of all, he loved his mind- his elevated thoughts, his burning will, his lofty inspiration… His desire was to follow Siddhartha, the beloved, the magnificent. And if Siddhartha ever became a god, if he ever entered the light, then Govinda would follow him- as his friend, as his companion, as his servant, his spear bearer, his shadow” (Hesse 4). This passage from the beginning of the novel characterizes Govinda similarly to the passage from the end. It is significant because although Siddhartha and Govinda had aged and gone their separate ways, Govinda exhibits the same devotion to Siddhartha as he did when they were young boys. Yet while Govinda went out on his own to follow Gotama’s teachings, Siddhartha traveled many paths, becoming a shramana, Kamala’s lover, a merchant and a ferryman, and learned many things. It is the adventuring spirit of Siddhartha that puts Govinda’s ignorance into perspective. And from this passage it is realized how Govinda’s enduring love for Siddhartha identifies him as a static character.
“There slowly bloomed and ripened in Siddhartha the realization and knowledge of what wisdom, the object of his long quest, really was. It was nothing more than the readiness of the soul, a mysterious knack: the ability at every moment in the midst of life to think the thought of unity, to feel and breathe unity. Gradually this blossomed in him, shone back to him from the ancient child’s face of Vasudeva-harmony, knowledge of the eternal perfection of the world, unity- a smile. But the world still burned. Passionately and bitterly, Siddhartha dwelled on his son, nurtured love and tenderness in his heart, let the pain of it consume him, indulge in all the foolishness of love. This was not a flame that went out by itself.” (Hesse 101)
The peaceful smile in Siddhartha is very meaningful and is used to represent characters that have achieved enlightenment. The smile first appears on Gotama as Siddhartha watches him and speaks to him, and in this passage Siddhartha sees the peaceful smile of enlightenment on Vasudeva. In this passage Siddhartha realizes that he has been searching for unity his entire life, something that he is taught by the river. He must recognize that all things are connected and that he himself is connected to everything as well. Siddhartha himself, however, is not fully enlightened yet as he still dwells on his son. This passage shows how Siddhartha has come full circle in his beliefs. He had always believed that he was superior to the “child people”, even when he was living with them and was no better than one of them. He still saw himself at a higher level of living and enlightenment than them. But in this section and this experience, Siddhartha truly becomes one of the child people and embraces it. His blind love for his son and his pain at his son’s departure are shallow emotions that the old Siddhartha scorned and would have despised, but the new Siddhartha embraces them and even sees himself in some of the child people that cross his path. He identifies with them and no longer sees himself as above them because they are experiencing the same emotions and experiences. This is partly how Siddhartha achieves his own enlightenment; by no longer scorning and looking down on others.
“Siddhartha listened. He was now all listener, completely one with listening, completely empty, completely receptive. He felt now that he had completed his learning of how to listen. He had often heard all these things before, these many voices in the river, but today he heard it in a new way. Now he no longer distinguished the many voices, the happy from the grieving, the childlike from the manly. They were all part of each other-longing laments, the laughter of the wise, cries of anger, and the moans of the dying-all were one, all were interwoven and linked, intertwined in a thousand ways. And everything together, all the voices, all the goals, all the striving, all the suffering, all the pleasure-everything together was the river of what is, the music of life. And when Siddhartha listened attentively to the thousandfold song of the river, when he did not fasten on the suffering or the laughing, when he did not attach his mind to any one voice and become involved in it with his ego-when he listened to all of them, the whole, when he perceived the unity, then the great song of a thousand voices formed one single word: om, perfection” (Hesse 105).
In this chapter, Siddhartha has made his way to the river and is now realizing what he believes to be the meaning of life. He has spent his whole life listening and is now putting it all together. When he viewed the serenity of the river, it all came together for him; it all just clicked. He has realized that everyone in the world is one, and that everyone works in unison to create life itself. By listening more, as the wise Vasudeva told him to do, he has picked up on more knowledge and is able to use that to base his theory on the meaning of life. Hesse uses symbolism in this passage through the Vasudeva and the river. Vasudeva represents the Hindu god, Krishna, who knows everything and is known to be wise. These characteristics are portrayed through Vasudeva throughout this chapter. The river represents life, as it flows continuously, never stopping or suffering. This is the life Siddhartha wants to live. He wants to be one with life, as life is already one with him. Siddhartha decides he can do this by not thinking of anyone or anything as lesser in order to find unity with everyone, as he has been searching for this inner peace since he was young.
“Siddhartha was easy on him and let him have his way. He honored his mourning. Siddhartha understood that his son did not know him, that he could not love him as a father. Gradually he saw and also understood that the eleven-year-old was a spoiled boy, a mother’s child, used to fine food, a soft bed, in the habit of giving orders to servants. Siddhartha understood that the grieving and spoiled child could not all at once accept this strangeness and poverty with good cheer. He did not force him. He did much of his work for him, always sought out for him the best bits of food. He hoped slowly to win him over through kindness and patience” (Hesse 91).
In this passage, we see that Siddhartha is overly loving and accepting of his son even though the son might not have the best characteristics. Siddhartha is usually disguised and disapproving of people’s materialistic needs and dependencies. But the reader can see that Siddhartha is letting his son get away with many things that Siddhartha would naturally disapprove of. This is the second time we see how weakened Siddhartha can be by love. First, Kamala was able to turn Siddhartha into a person he would have never imagined himself to be just because of his want for her love. And In this instance, Siddhartha is being controlled by his son which he loves so dearly. Siddhartha’s weakness is showed in this passage through his complete submission to his son. Siddhartha leaves his son “the best bits of food” and thinks that through patience and love his son will become like him. Later on in the chapter, Siddhartha realizes that he is not able to impose his teachings onto an unwilling soul. Siddhartha realizes he cannot make his son a reflection of himself which he had wished he could do.
ReplyDelete“Siddhartha had begun to breed discontent within himself. He had begun to feel that his father’s love and his mother’s love, and even the love of his friend Govinda, would not bring him enduring happiness, would not bring him contentment and satisfaction, would not be sufficient to his needs. He had begun to sense that his venerable father and his other teachers, the wise brahmins, had already shared with him the better part of their wisdom; they had already poured their all into his waiting vessel, and the vessel was not full, his mind was not satisfied, his soul was not at peace, his heart was not content” (Hesse 5).
This passage from the first chapter of Siddhartha by Hermann Hesse begins to explain how Siddhartha feels that a piece of his spirituality is missing. He has grown up under his very religious family where their religious practices are everything. Siddhartha’s whole life has always been focused on finding complete happiness within himself. His family, his community, and his best friend are all doing the same. However, Siddhartha is not satisfied with where he is in his faith, as explained in the passage above. This excerpt foreshadows the events to come in future chapters, such as the path Siddhartha will take to search for his religious fulfillment. He wants to find eternal happiness and feels that he will not find it at home anymore. He begins to question what he knows and what he has learned:
“The sacrifices and the invocations of the gods were splendid, but was this all there was? Did sacrifices bring happiness? And what about the gods? Did Prajapati really create the world? Was is not atman- That, the one and only and the all in all?” (Hesse 5).
Siddhartha comes to the conclusion that he has consumed all the wisdom possible at home from his father and previous teachers, and he will find the pieces he feels are missing somewhere else:
“And where was atman to be found, where did it dwell, where did its eternal heart beat? Where else but in one’s own inmost self, the indestructible essence within everyone. But where was this self, this inmost essence, this ultimate principle? It was neither flesh nor bone, neither thought nor consciousness- so the wise men taught. So where was it then?” (Hesse 5).
Siddhartha’s questions about his search for complete happiness are similar to the author’s issues he faced in his own life. Hermann Hesse also grew up in a very devoted Christian family. Hesse was introduced to many different religions growing up due to his parents' missionaries in India. He became familiar with Hinduism and Buddhism, which are large religious influences in the novel Siddhartha. Hesse also began to feel uncertain about his religion and felt that he was missing a large part of his faith. This problem is portrayed as Siddhartha’s main quest in finding Nirvana. Hesse’s inspiration for Siddhartha seems to originate from his own personal experiences in finding his true path of happiness.
My idea about this passage is similar to your idea. In the passage, ‘The sacrifices and the invocations of the gods were splendid, but was this all there was? Did sacrifices bring happiness? And what about the gods? Did Prajapati really create the world? Was it not atman- That, the one and only and the all in all?’ (Hesse 5), Siddhartha started to doubt all the beliefs he was raised with in his religious family of Brahmins due to his lack of joy. However, his religious past foreshadows a quest for enlightenment and happiness. Sure enough, at the end of the chapter, Siddhartha realizes that in order to become whole again and determine his own beliefs, he needs to step outside his community and find religious fulfillment in becoming a shramana.
Delete“The legend of the Buddha had a sweet sound to it: a magical fragrance arose out of these accounts. The world was ailing, life hard to bear - and lo, here a freshet seemed to spring, a message to sound, consoling, mild, full of promise. Everywhere, wherever the message of the Buddha was heard, throughout the kingdoms of India, youths took heed, felt longing, felt hope, and among the sons of brahmins in the towns and villages, every wayfarer and stranger was welcome who brought word of him, the Exalted One, Shakyamuni.
ReplyDeleteThe legend reached even to the shramanas in the forest, even to Siddartha and Govinda. Slowly it came to the, drop by drop, each drop heavy with hope, each drop heavy with doubt.” (Hesse 18)
This excerpt is from when Siddhartha and Govinda first hear about the legend of the Buddha as they are living with the shramanas in the forest and learning how to forget their ego and their atman. Very recently before the shramanas heard of the Buddha, Siddhartha was explaining to Govinda how he felt like he was making no progress as a shramana and he proclaimed that he did not want to remain with the shramanas and continue searching for nirvana in the same places he had already looked. And when they hear of the Buddha it seems like a perfect opportunity to leave and continue their search for enlightenment somewhere else.
This passage uses olfactory and auditory imagery to convey the sweetness and hope of the legend of the Buddha when it says “the legend of the Buddha had a sweet sound to it: a magical fragrance arose out of these accounts.” It creates a tone of happiness and light in connection to the Buddha, while the rest of the world seems dark and dying. This provides a hope for the future and hints that there are better things to come if they go and seek the Buddha.
In this passage it also describes information as water that is coming drop by drop, which hints that the information is very vital and important to life, like water is. It also states that “here a freshet seemed to spring”, further linking information with water. This metaphor is also used to convey that the information comes with equal amounts of hope and doubt. The shramanas are skeptical of the legends, but Siddhartha and Govinda see it as an opportunity to search for enlightenment somewhere new. The words used in this passage link a happy and promising image to the Buddha.
-Katja Berger
My idea is similar to your idea about this passage, except I have a slight variation when it comes to the statement, ‘Slowly it came to them, drop by drop, each drop heavy with hope, each drop heavy with doubt’ (Hesse 18). By using the antonyms ‘hope’ and ‘doubt’, I believe Hesse wanted this line to resonate with those, in any religion, that are wary of theological phenomenon. From this, some readers can identify with Siddhartha and Govinda as they both hope for and doubt the legend of the Buddha. And by using the repetition of the word ‘drop’, Hesse chose to use an inconsistent unit of measurement, as all drops are different sizes, to show the varying amounts of hope and doubt a person may have.
Delete“Taking up his stance right in front of the shramana and concentrating his mind, he captured the old man’s gaze in his own, spellbound him, rendering him mute and will-less. He subjected him to his own will and commanded him silently to perform whatever was demanded of him. The old man was mute, his gaze fixed, his will disabled; his arms hung loose at his sides. He had been powerless to withstand Siddhartha’s spell. The shramana fell under the control of Siddhartha’s thoughts and he was forced to do whatever they commanded. So the old man bowed several times, made the gestures of giving his blessing, and haltingly uttered a pious formula wishing them well on their journey. The youths returned his bows with thanks, returned his good wishes, took their leave, and departed.
ReplyDeleteOn the way, Govinda said: ‘Siddhartha, you learned more from the shramanas than I knew. It is difficult, very difficult, to bind an old shramana with a spell. Truly, if you had remained there, you would soon have learned to walk on water.’
‘I have no desire to walk on water,’ said Siddhartha. ‘Let old shramanas content themselves with such skills’” (Hesse 20).
In this passage, Hesse uses the friendship and characterization of Siddhartha and Govinda to convey the importance of Siddhartha’s quest for religious enlightenment. Siddhartha had been traveling and learning with Govinda and the shramanas for quite some time, yet despite his extensive progress with expanding knowledge and skills, Siddhartha declared his decision to leave. Unfortunately, the eldest shramana didn’t take the news well and was outraged by the young students. Yet while Govinda was daunted by the shramanas outburst of anger, Siddhartha remained polite and composed as he captured the old man in an advanced spell. Later, as the pair departed, Govinda was awestruck by Siddhartha’s ability and wondered why he didn’t strive to achieve all that he was capable of with the shramanas. It was here that Hesse’s decision to include Siddhartha and Govinda’s companionship became clear. In order to distinctly convey the significance of Siddhartha’s journey to enlightenment, Govinda was needed as his antithesis. When Govinda told Siddhartha that he could have learned to walk on water, Siddhartha quickly shrugged off his suggestion to master such skills. However, in that statement, Govinda eluded to the fact that unlike Siddhartha, he would have stayed with the shramanas, soaking up their teachings until he was the most competent of them all. This is what showed Siddhartha’s inconceivable maturity and humbleness; the fact that he would rather seek enlightenment than something as superficial as power. The friendship of Siddhartha and Govinda was one of Hesse’s subtle ways to characterize both the individuals and shine light on Siddhartha’s thirst for religious enlightenment that couldn’t be quenched by power and following the shramanas.
DeleteYour last sentence in your analysis really stuck out to me about how Siddhartha cannot find enlightenment through other teachers anymore. It reminded me of a passage later in the novel where Siddhartha encounters the Buddha. With advice from the Exalted One, he realizes he will not retain any more knowledge from any other teachers.
“”... I am going to continue my wandering- not to find another or a better teacher, for I know that one does not exist, but in order to leave behind all teachings and all teachers to attain my goal on my own or die” (Hesse 28).
He will reach enlightenment through himself by reversing the roles where he is a teacher to himself, instead of learning wisdom from other venerable teachers. Siddhartha will start a new journey in his life where he hopes to finally reach true, spiritual peace.
ReplyDelete“When the customary amount of time for meditation has passed, Govinda got up. Evening had come; it was time to perform the evening ablutions. He called SIddhartha’s name. Siddhartha did not reply. Siddhartha was absorbed, his eyes fixed on a very distant goal, his tongue protruding a bit between his teeth. He did not seem to be breathing. He sat, wrapped in absorption, thinking OM, his soul like an arrow flying toward Brahman” (Hesse 7).
This excerpt may be small, but it’s vital to the development of the story and the characters. The passage starts with Govinda getting up after meditating while Siddhartha was still focused on his OM. Herman Hesse uses indirect characterization to further reinforce Siddhartha’s “burning will” to attain enlightenment. There is specific detail such as Siddhartha not going to perform the “evening ablutions” which show how he is drifting away from his original beliefs and practices to discover enlightenment by himself. This passage also helps contrast the differences between Siddhartha and and Govinda. Govinda is satisfied with the normal amount of meditation while wanted to achieve full OM to reach Brahman. This also foreshadows the parting of ways between Govinda and Siddhartha as Govinda will join Buddha’s community while Siddhartha is still unsatisfied with what he has seen. He was still on the search for enlightenment.
“OM is the bow, the arrow is the soul,
Brahman is the arrow’s target.
One should strike it without wavering” (7).
This is the verse that Siddhartha recited when he first started to meditate. The use of metaphors in this verse explain the process of reaching Brahman. Om resembles the bow which is the tool used to launch the soul into Brahman. To become proficient in shooting an arrow, a person must practice and try multiple times. And Siddhartha does just that. He uses OM multiple times during his search for enlightenment. And it’s not until he was contemplating suicide near the river when he finally understands the meaning and complexity of OM. This can be compared to how a person must first familiarize himself with his bow before he is able to become proficient at shooting the arrow.
DeleteYour analysis about the verse that Siddhartha recites before he meditates is very insightful. I did not make the connection to practice shooting an arrow like you did. Your analogy helped me to better understand that Siddhartha is trying to reach enlightenment while he meditates. Your analysis also reminded me of when I practice at certain things to achieve greatness. For example, my lacrosse team has multiple practices before our first game so that we are ready to beat our opponent. We must go over certain concepts more than once to be able to run something exactly the way as it is intended to be. This is similar to Siddhartha as he continues to search for his path of contentment through different means of teachings and practices.
"But his friend, the brahmin's son Govinda, loved him more than any other. He loved Siddhartha's gaze and his sweet voice, he loved his way of walking and the complete grace of his movements; he loved everything Siddhartha did and said, but most of all he loved his mind- his elevated, fiery thoughts, his burning will, his lofty inspiration. Govinda knew Siddhartha would never become an ordinary brahmin, a lazy purveyor of rituals, a greedy dealer in charms, a vain mouther of empty phrases, a base and devious priest, nor would he become a mindless good sheep in a common herd. Certainly he would not, and Govinda, too, would not become any of those things; he also would not become a brahmin like ten thousand others. His desire was to follow Siddhartha, the beloved, the magnificent. And if Siddhartha ever became a god, if he ever entered the light, then Govinda would follow him- as his friend, as his companion, as his servant, his spear bearer, his shadow." (Hesse, 4).
ReplyDeleteThis passage from the story is essential to the introduction of the book. It is used for the purpose of the characterization of Siddhartha himself and also Govinda. The reader first learns in this passage the strength of the relationship between Siddhartha and Govinda. Govinda looks up to Siddhartha and is an extremely loyal friend. From this passage, the reader can learn that Govinda is not exceptionally self-motivated. While he seems to be loyal to a cause, he also needs something to push him towards a goal. In this case, Siddhartha is the one pushing him to a goal and he will follow Siddhartha to the end. Govinda thinks highly of Siddhartha and clearly has strong opinions about him. Hesse uses Govinda’s opinions to characterize Siddhartha. It is made clear that Siddhartha wants to take an unconventional path in life; that he is not interested in following the path set forth for him by his society. He believes he has learned what is to be learned from the brahmins and now wants to explore other areas of faith and knowledge. Hesse also includes “if Siddhartha ever became a god” in this passage to show his true potential; that his mind has no limits and by expanding his knowledge further the possibilities are endless. This also serves as a slight bit of foreshadowing because Siddhartha forms the religion of Buddhism with his knowledge and teaching. What is learned in this small passage sets the reader’s mindset about Siddhartha going into the book. This passage also gives the reader background knowledge on Govinda’s relationship with Siddhartha to properly characterize Govinda.
-Brady Boling
ReplyDelete“Govinda, who did not yet fully understand, repeated his question in impatient tones: ‘Come on, now, my friend, out with it! Tell me that it could not be otherwise, but that you, my learned friend, will also take refuge in the exalted Buddha!’
Siddhartha laid his hand on Govinda’s shoulder. ‘You did not listen to my words of aspiration for you and my blessing. I will repeat it. May you follow this path to the end. May you attain liberation!”’ (Hesse 25).
In this passage, Hesse uses indirect characterization to develop Siddhartha’s character. Govinda has decided to follow the Buddha and his teachings while Siddhartha stays back to go his own route in finding religious contentment. The reader can tell that Siddhartha truly cares about his best friend. He is separating themselves from each other so that they can truly find their own paths to enlightenment. Both men know it will be very difficult to leave each other and are afraid to finally split up, as they have been together their whole lives. Siddhartha knows that Govinda is not brave enough to initiate this type of separation, so he does so himself. Siddhartha also knows that in order to reach contentment and absolute truth, an individual must go about it on their own, personal path. To do this, Siddhartha knew he had to go his own way eventually, and this event was the perfect opportunity to do so. The reader is able to tell that Siddhartha is confident in his decision to become independent in his conversation with the Buddha:
“‘You have found liberation from death. This came to you as a result of your own path, through thought, through meditation, through realization, through enlightenment. It did not come to you through a teaching! And that is my idea, O Exalted One- nobody attains enlightenment through a teaching… This is the reason I am going to continue my wandering- not to find another or a better teaching, for I know that one does not exist, but in order to leave behind all teachings and teachers and to attain my goal on my own or die’” (Hesse 28).
This quote creates a hopeful effect on the reader. Siddhartha comes across as confident in his realization and gives the reader a glimmer of hope and reassurance that this journey by himself is his last step in finally reaching inner peace.
I agree with your interpretation of the first passage you chose, but would disagree slightly with your interpretation of the second passage. You said that journeying by himself is his last step in finally reaching inner peace, but I would argue that this is nowhere near the last step in his journey and that his journey is not completed alone as he has almost constant companionship throughout the novel. It is also possible that his confidence in this moment is a mere facade, as he is about to embark on a journey unlike anything he has every experienced. He is confident in his beliefs but is not confident in the direction of his journey because he does not even know where he is going when he leaves the Buddha.
Delete“The Buddha went his way humbly, absorbed in thought. His quiet face was neither happy nor sad; it gave the impression of a slight inward smile. The Buddha moved quietly, calmly with a hidden smile, not unlike a healthy child. Just like all his monks, he wore a robe and placed his feet precisely, according to precept. But his face and gait; his still lowered gaze; his still, loose-hanging hand; and even every finger on his still, loose-hanging hand were expressions of peace, of perfection. Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, imperishable light, inviolable peace” (Hesse 23).
ReplyDeleteHesse’s background in poetry influenced him to use repetition as a tool to characterize the Buddha. In this passage, many words are repeated, both successively and separately, in order to emphasize the Buddha’s traits. The first pair of words used was ‘smile’. This observation anyone could see from simply looking at the Buddha; certainly it represents his joy. However, by saying his smile was ‘inward’ and ‘hidden’, Hesse means to show that the Buddha was also happy on the inside. Next, by adding the word ‘still’ three times in this paragraph, Hesse sums up multiple characteristics of the Buddha in one word. First, ‘still’ describes the literal mannerisms of the Buddha; quiet and motionless in meditation. On the other hand, it also alludes to a deathlike state, as the Buddha has a spiritual connection with those no longer living. Additionally, using the word ‘peace’ more than once established the Buddha as someone who was not only at peace with himself, but someone who brought peace and harmony to others. Calling out the Buddha’s ‘loose-hanging hands’, two times, connects to his unselfish nature in a creative way: a person that is ‘tight-fisted’ is known to be stingy, so a person that is ‘open-handed’, or in this case has ‘loose-hanging hands’, is generous and giving. Later, Hesse used the phrases ‘seeking nothing’ and ‘emulating nothing’ to describe the Buddha. This is because the Buddha does not search for nor compete with anything; he is one with himself. Lastly, ‘imperishable’ is used twice to describe the Buddha’s movement. By this, it is interpreted that the Buddha exists in an immortal way. Through the repetition in this passage, the characteristics of the Buddha are able to be understood more clearly.
“I will learn from myself, be my own student. I will learn about myself, about the mystery of Siddhartha.
ReplyDeleteHe looked around him as though he were seeing the world for the first time. The world was beautiful, full of colors, strange and enigmatic. Here was blue, here yellow, here green, the sky was in movement and so was the river; the forest was fixed in place and so were the hills━all beautiful, all mysterious and magical. And in the middle of it all was Siddhartha, the awakened one, on the path to himself. All of it, all the yellow and blue, the river and the forest, entered Siddhartha for the first time through his eyes. It was no longer the magical deception of Mara, was no longer the veil of Maya, was no longer the meaningless and arbitrary multiplicity of the world of appearances contemptuously derided by deep-thinking brahmins, who scorned multiplicity and sought unity. Blue was blue, river war river, and even if the blue and the river the divine and the one were alive in Siddhartha in a hidden way, it was still the divine way and intention to be yellow here, blue here, sky here, forest here, and Siddhartha here. Meaning and essence were not somewhere behind things, they were in them, in them all.” (Hesse 32)
This passage is right after Siddhartha does not stay with the Buddha and decides to be his own teacher. He realizes that one cannot be taught enlightenment and that it is something that must be discovered for oneself. With this newfound realization he sets out alone in the direction of home, and this is the passage when he discovers the world again. Since he is awakened he is no longer confined to teachings and others’ ideas and is finally free to be “his own student”. This opens up a world of possibility, quite literally. Siddhartha had been taught to distance himself from the material world and focus on the spiritual world, but in this moment he discovers the material world and becomes immersed in it’s beauty. With this newfound freedom Siddhartha realizes that he does not know himself, and is going to begin a journey to learn about “the mystery of Siddhartha”.
This passage also demonstrates some Hindu beliefs about God, mainly that God is present in all things, which Siddhartha seems to discover when he sees that “meaning and essence...were in them all.” The word enigmatic is very significant in the passage as well, and it is linked with the idea that everything is separate but also interconnected.
The repetition and choice of colors in this passage is very impactful. The color yellow reminds the reader of the robes of the monks that followed the Buddha in the previous chapter, and blue is linked to serenity and the river. The river is brought up again in this section, further proving that it is a motif present throughout the novel, representing peace and serenity. This passage is the beginning of Siddhartha’s journey in the material world as he discovers it’s beauty and colors.
"Siddhartha spoke to him kindly. 'Do not forget, Govinda, that you are now one of the Buddha's shramanas! You have given up home and parents, given up lineage and possessions, given up your own will, given up friendship. This is the requirement of the teaching, this is the requirement of the Exalted One. This is what you yourself wanted. Tomorrow, Govinda, I will leave you'". (Hesse, 25)
ReplyDeleteThis passage is short, but has a lot of meaning packed into it. This is Siddhartha speaking to Govinda about his new life that he has requested. This new life comes with many requirements that are a lot to ask of someone. The fact that both characters are willing to do this speaks volumes about both characters. First off, it shows how dedicated to a cause they both are, as they are giving up everything they know and love to follow this cause. It also shows how generous they both can be as they are letting go of their own happiness in order to do what they believe is right. They are both characterized as brave too as they have no fall back if this turns out to not be what they wanted. They are both completely dedicated and there is no turning back. As scary as that sounds, they show their courage by not letting any of these thoughts phase them. This passage is also significant in that it expands on the idea of Buddha and Buddhism by showing what Govinda’s future held. This idea also leads to empathy on the part of the reader as they are likely to see themselves in the shoes of Govinda and realize the depth of the decision he is making. Through this realization, the reader feels more connected to Govinda as they are aware that they would not make this big of a commitment. It connects the reader to the story more due to their feelings for Govinda.
-Brady Boling
“I have never seen anyone with such a gaze, I have never seen anyone smile, sit, and walk in such a way, he thought. In truth that is just the way I would like to be able to gaze, smile, sit, and walk--so free, so worthy, so hidden, so open, so childlike, and so mysterious. Truly only a person who has penetrated to the inmost part of his self gazes and walks like that. I, too, shall surely try to penetrate to the inmost part of myself” (Hesse 29).
ReplyDeleteIn “Gotama,” Siddhartha finally meets someone that has attained the goal he has been working towards. Although Siddhartha admires Gotama the Buddha, he did not take refuge in his teachings. Siddhartha believes that to reach his goal he must seek his “own path, through thought, through meditation” (28). This passage is right after the encounter between Gotama and Siddhartha. Siddhartha talks about his last thoughts of Gotama. He starts listing out his thoughts with the phrase: “I have never seen” to further support the fact that Siddhartha has not and will not see someone with all these qualities ever again. Gotama’s inner peace and enlightenment was almost palpable. Siddhartha realized that to become like Gotama, one must search within himself for spiritual enlightenment instead of following.
I agree with your analysis of this passage but I would also emphasize the importance of Siddhartha meeting Gotama in this stage of his journey. Up until this point he has only encountered people who have tried to teach him and tried to mentor him, and these people treat him as if he was an inferior. Gotama, even in his state of enlightenment, treats Siddhartha as an equal and treats him with respect and admiration. Siddhartha asks him his question and Gotama responds kindly and nurtures his curioudity and inspires him to continue his journey. The level of mutual respect is high in this conversation, and this relationship between Gotama and Siddhartha comes full circle when Kamala comes to the ferryman's hut in her journey to see Gotama before he dies. Before Kamala dies, she looks at Siddhartha and thinks that she has achieved her goal of seeing an enlightened spirit, once more emphasizing the likeness of Siddhartha and Gotama.
Delete“Beneath black hair coiffed high on her head, he saw a very bright, very tender, very intelligent face, a bright red mouth like a fig newly broken open, eyebrows that had trained and painted into lofty arches, dark eyes, intelligent and alert, a pale long neck emerging from a green and fold mantle, and pale hands resting loose, long and narrow, with broad gold bands a the wrists.
ReplyDeleteSiddhartha saw how beautiful she was, and his heart laughed. He bowed low as the litter passed by him, and when he straightened up again, looked into that bright gracious face, read for a moment what was written in the clever eyes beneath their lofty arches, and drew in a whiff of an unfamiliar fragrance. Smiling, the beautiful woman briefly nodded to him, then vanished into the grove, followed by her servants” (Hesse 42)
This passage characterizes Kamala the first time Siddhartha sees her and shows the effect that she has on Siddhartha. Siddhartha immediately realizes how beautiful she is, and becomes entranced in her aura and her personality. She is described by her physical features, which shows how they have the greatest effect on Siddhartha. Hesse uses descriptive language to completely demonstrate how beautiful and enticing this woman is when he describes her lips as “like a fig newly broken open.” This demonstrates how rich the red color of her lips is as well as how much Siddhartha focuses on them. This is the first time he has looked a woman in the eye and it is the beginning of his first material relationship. The gold jewelry she wears, the servants she has, and the grove where she lives all show that she is very wealthy, either by her own means or by gifts from her lovers.
Siddhartha’s life has been ruled by one goal after another, except for in this moment where he is goalless and has no plan. When he sees this beautiful woman he creates another goal for himself and will not move on until he has achieved it.
Kamala represents Siddhartha’s experience in the material world. Even though Siddhartha eventually tires of a material life and leaves it to continue his spiritual journey, he still sites Kamala as one of his key teachers on his road to enlightenment. Though their love is not entirely romantic, it is mutually beneficial and it helps Siddhartha realize that he will never be truly happy in the material world and has to seek enlightenment in the spiritual world.
“Siddhartha learned something new every step of the way. For the world had been transformed, and his heart was enraptured. He saw the sun rise over the wooded hills and go down over the distant palm-lined shore. At night he saw the stars arrayed across the sky and the crescent moon floating like a boat in the blue. He saw trees, stars, animals, clouds, rainbows, rocks, herbs, flowers, streams and rivers, dew glistening on the brush in the morning, distant lofty peaks blue and pale; birds and bees sang their songs, the wind blew silver in the rice fields. These myriads of colorful things had always been there; the sun and moon had always shone, rivers had always rushed and bees hummed. But in former days all this had been nothing more for Siddhartha than a transitory and beguiling veil before his eyes, viewed with distrust, meant to be punctured by thought and destroyed, since it was not the essence, since the essence lay beyond the visible. But now his unfettered vision dwelt here- he saw and acknowledged the visible, sought his home in this world. He no longer pursued the essence or looked toward the beyond. The world was beautiful when one just looked at it without looking for anything, just simply, as a child. The moon and stars were beautiful, brook and bank, forest and rock, goat and beetle, flower and butterfly- all were beautiful. It was sweet and beautiful to walk through the world in this way, so like a child, so awake, so open to whatever lay at hand, so without suspicion” (Hesse 37-38).
ReplyDeleteIn this passage, Hesse uses a profound amount of natural imagery and symbolism to foreshadow the birth of Siddhartha’s son. Beginning in the second sentence, it is said that Siddhartha’s world was transformed and his heart was captivated; a big change from the discontented Siddhartha introduced at the start of the novel. His change of character shows his eagerness for joy and love. Hesse’s natural imagery is first seen through the words used to describe things in the sky. In many cultures, the stars are used to predict people’s fate. With that said, ‘stars’ were mentioned three times in the excerpt, representing a change in Siddhartha’s future. Next, the moon, also mentioned three times, is known for its phases that change the moons appearance. This is symbolic of the trimesters of pregnancy and foreshadows Siddhartha and Kamala expecting a baby. In addition, ‘sun’ and ‘sunrise’ are used to show the cycle of day changing to night that portrays rebirth and new beginnings. Also, the ‘birds and bees’ are a symbol and reference to the relationship of Siddhartha and Kamala that will result in a child. Twice in the passage, the color blue was used as a part of Hesse’s imagery. Since blue is the stereotypical color for baby boys, Hesse subtly suggests the gender of the baby as well. Lastly, Siddhartha suggests that his new outlook on the world is similar to the vision of a child. By saying this, Siddhartha is showing he is ready to be a father, as he will be able to see things through his child’s eyes. As a result of his imagery and symbolism, Hesse is able to foreshadow the arrival of a baby in Siddhartha’s life.
ReplyDelete“Siddhartha learned something new every step of the way. For the world had been transformed, and his heart was enraptured. He saw the sun rise over the wooded hills and go down over the distant palm-lined shore. At night he saw the stars arrayed across the sky and the crescent moon floating like a boat in the blue… The world was beautiful when one just looked at it without looking for anything, just simply, as a child. The moon and stars were beautiful, brook and bank, forest and rock, goat and beetle, flower and butterfly- all were beautiful. It was sweet and beautiful to walk through the world in this way, so like a child, so awake, so open to whatever lay at hand, so without suspicion” (Hesse 38).
This passage is from the beginning of the chapter Kamala where Siddhartha is wandering and continuing his quest for religious contentment. This passage is rich with visual imagery. It talks about the beautiful sunrise, the beautiful night sky, and the beautiful rivers, animals, and nature. The adjective, “beautiful” is used repeatedly to describe everything Siddhartha encounters. The repetition of this word gives the passage a rhythmic flow and sets a peaceful mood on the reader.
After Siddhartha’s realization with the Buddha about how he is no longer looking for more teachers but for wisdom from himself, he sees the world through new eyes. The author talks about how his new view on life is like a child’s. This analogy portrays the similarities in Siddhartha’s new and optimistic perspective, to children who hold the same characteristics. Children see life as joyful and full of wonder and discovery. They are innocent, hopeful of the future, and see the good in everything. Many things are new and fascinating, especially to younger children. This comparison represents Siddhartha beginning a new chapter in his life and getting a fresh start. The reference to a child’s outlook is brought back at the end of the next chapter where he speaks to Kamala:
“I am like you. You too do not love; otherwise how could you practice love as an art? People of our type are perhaps incapable of love. The child people are capable of it; that is their secret” (Hesse 58). However in this case, Siddhartha and the children are opposites. As a courtesan, Kamala does not get attached to her partners. Siddhartha has also said that he is her lover and is learning the art of love from her, which was his original purpose. His intentions were not to find a wife. On the other hand, children automatically love others without overthinking it. This contrast of characteristics foreshadow that the lovers will get attached to each other and love each other, just as children do.
“Into her shady grove passed the beautiful Kamala,
ReplyDeleteAt the entrance to the grove stood the sun-browned shramana.
Seeing this lotus blossom, he bowed low.
Kamala repaid him with a smile,
And the youth thought: Sweeter than offering to the gods
Is offering to the beautiful Kamala.” (Hesse, 46)
This passage has is a quote from Siddhartha that is put in the novel for many purposes. First off, it characterizes not only Kamala, but also Siddhartha. Kamala is clearly a strong presence immediately when she is introduced into the story. Siddhartha, in this passage, describes the effect that Kamala has on people because Kamala had the same effect on him. According to Siddhartha, the simple act of smiling and bowing led to a deep infatuation where he is now comparing her, and even putting her above, the gods. This passage also characterizes Siddhartha because of what he is saying in the quote. The fact that he is so moved by this girl not only shows how intriguing she is, but also shows how easily influenced Siddhartha is. He doesn’t know Kamala, yet he clearly is infatuated with her and this is a dangerous trait. This could lead to misguided decision making which is clearly an issue. Lastly, this passage sets a mood for the upcoming part of the story. Kamala is being introduced that way so the reader is used to her before she is a common part of the story. She’s also introduced that way so the reader can understand how Siddhartha feels about her before she is threaded into the story.
-Brady Boling
“She drew him to her with her eyes, he lowered his face to hers, and he laid his mouth on that mouth that was like a fig freshly broken open. Kamala kissed him for a long time, and with profound astonishment Siddhartha felt her teaching him, felt her wisdom, felt her control--rebuffing him, luring him on--and he felt that behind this first long kiss, a long well ordered, well-proven series of kisses remained standing there, and at this moment he was like a child bewildered by the abundance of knowledge and things worthy of learning that had been revealed to him” (Hesse 46).
ReplyDeleteIn this passage Herman Hesse describes Siddhartha and Kamala’s first physical interaction. Herman hesse sets the tone through the use of different types of imagery and similes. The passage starts with the use of visual imagery to show how Kamala drew siddartha “to her with his eyes.” Hesse uses tactile imagery to compare Kamala’s mouth with a “fig freshly broken open” to show the softness of her lips. The comparison can also be seen as visual imagery because the color of a “freshly broken fig” is usually a dark red. Siddhartha was impressed by her wisdom and knowledge about the art of love. His curiosity was satisfied but his want for knowledge and wisdom was not. The simile towards the end of the passage compares Siddhartha to a “child bewildered by the abundance of knowledge and things worthy of learning that had been revealed to him” (64). It is as if Siddhartha has opened a new book and his want for knowledge will not be satisfied until he is able to complete it. This simile is foreshadowing the relationship between Kamala and the “sun-browned shramana” as the two will not be satisfied until they learn more about each other and gain experience through their interactions.
“Only by the morning light, with the first stirring of activity on the street, did he fall asleep and find for a few moments a partial deadening, a shred of sleep. In those few moments, he had a dream: In a golden cage Kamala had a small, rare songbird. He dreamed about the bird. He dreamed the bird, who otherwise sang in the morning, was silent. Noticing this, he went over to the cage and looked inside. The little bird was dead and lay stiff on the bottom of the cage. He took it out, weighed it a moment in his hand, then threw it away onto the street outside. That moment a terrible fright took hold of him and his heart pained him as though with this dead bird he had thrown away everything valuable and good” (Hesse 64).
ReplyDeleteThrough Kamala’s golden cage and songbird, Hesse uses symbolism to interpret Siddhartha’s life. To start, the rare bird in Siddhartha’s dream represents himself as a unique individual. Birds are normally associated with the freedom to roam, which fits Siddhartha’s desire to wander and never stay in one place for too long. However, in his dream, the songbird is locked in a golden cage, singing, but unable to fly around. With gold representing success and luxury, the cage is a symbol of the riches Siddhartha gained when he met Kamala and the Kamaswami. This signifies how Siddhartha is trapped in this new world of extravagance, that he came to enjoy. But as the songbird fell silent, Siddhartha looked in the cage to find it dead. This shows how Siddhartha was not meant for fame and fortune, as a bird is not meant to live in a cage. When Siddhartha removes the dead bird from the cage and weighs it in his hand, he is symbolically measuring the worth of his life, as he has finally come to realize what it has diminished to. In addition, Siddhartha throwing the bird into the street represents the way Siddhartha squandered his life in wealth, more or less throwing it away, while on his religious quest. It is at this point that Siddhartha realizes he has strayed from his path to enlightenment and yearns to get back on it. Hesse’s use of symbolism, through Kamala’s golden cage and songbird, was used to express Siddhartha’s view on his extravagant life.
ReplyDelete“‘The river taught me how to listen; you will learn that from the river too. The river knows everything; everything can be learned from it. Look, you have already learned from the river that it is good to aim low, to sink, to seek the bottom. The rich and prominent Siddhartha has become an oarsman’s helper; this, too, was the advice of the river. You will learn the other thing from it too’” (Hesse 82).
“Siddhartha stayed with the ferryman and learned the work of the boat. And when there was nothing to do on the ferry, he worked with Vasudeva in the rice field, gathered wood, picked fruit from the banana tree. He learned how to make an oar, repair the boat, weave baskets, and was glad about everything he had learned. And the days and months passed swiftly by. But the river taught him more than Vasudeva could. He learned from it unceasingly” (Hesse 83).
In this passage Siddhartha speaks with the ferryman, Vasudeva. Vasudeva is very wise and Siddhartha can tell that he has achieved enlightenment. Siddhartha has been searching for this his whole life and believes he will reach it here, so he asks to work with Vasudeva on the river. Vasudeva explains to Siddhartha that he cannot teach him to reach enlightenment, but he will learn many things from the river.
The ferryman is a symbol for Siddhartha’s guide to enlightenment. Vasudeva teaches Siddhartha to listen to the river, as it will teach him more than any other teacher could. As explained in the passage above, he gains knowledge from the river even though it does not verbally speak to him: “Above all he learned how to listen, how to listen with a still heart, with an expectant, open soul, without passion, without desire, without judgement, without opinion” (Hesse 83). The river becomes Siddhartha’s last teacher in his search for eternal happiness.
The river symbolizes fate and the road to religious contentment. Towards the end of the novel, Siddhartha listens to the river, learns from the river, and reaches inner peace. Vasudeva says that the river is what told him to accept Siddhartha as an oarsman’s helper. It is as if the river “planned” this all out to lead Siddhartha to eternal happiness, just like fate.
“You are going down!” he said to himself and laughed. And as he said it, his eyes fell on the river, and he saw the river was going down too, flowing ever downward, and singing happily as it did. He liked that a lot. He gave the river a friendly smile. Was this not the river he had once intended to drown himself in, a hundred years ago, or had he only dreamed that?” (Hesse 75)
ReplyDeleteIn this passage Siddhartha sits and looks at the river that he considered drowning himself in only moments before and with his changed mindset he sees it completely differently. Last time he saw this river it was his escape from this terrible life, but now he sees it as something to learn from and something to follow, and this will shape his journey. He sees that the river is “going downward” and is doing so happily, and this inspires him to continue on his journey and to do so happily. Even if everything is going wrong and “down”, he can still be as happy as this river to just follow his path and continue life. While looking at this river he realizes how ridiculous his thoughts of suicide were and how beautiful life really is.
Siddhartha’s contemplation of suicide mirrors Hesse’s own life, as Hesse once tried to commit suicide. Hesse incorporates many of his own life experiences and beliefs into his writing of Siddhartha, and it makes the story more personal and realistic.
The river reoccurs in this story multiple times, and it represents the unity and eternity of all things, and Siddhartha encounters it many times at pivotal points in his journey. The river also represents life and unity throughout all of SIddhartha’s experiences, as he encounters it in every stage of his journey. It could also represent the unreality of time and the repetitive nature of life; the water is always flowing and it is always the same water but also always different water. The river is very important and ultimately teaches Siddhartha many valuable lessons, including the most important ones.
“When she received the first news of Siddhartha’s disappearance, she went to the window, where she held a rare singing bird captive in a golden cage. She opened the door of the cage, took the bird out and let it fly. For a long time, she gazed after it, the flying bird. From this day on, she received no more visitors and kept her house locked. But after some time, she became aware that she was pregnant from the last time she was together with Siddhartha.” (Hesse, 58)
ReplyDeleteThroughout the chapter, Hesse compares Siddhartha to a bird in a cage like in the metaphor used in this passage. The bird is literally trapped in the cage; being held captive by the bars. Siddhartha, in comparison, is trapped by society and the childish ways of the people in his city. He is trapped by materialistic behaviors like how Kawaswami lives his life. Siddhartha is living two very contrasting lives and this is hard to adjust to. He has lived as a rich merchant, yet also wants to live a life without possessions and materialism. In this passage, the cage serves as a symbol for Siddhartha’s selfishness when he is in the city. Escaping from the cage and taking a journey is essential for Siddhartha because now he is no longer trapped by greed. He can live a life with no possessions as the bird can live a life with nothing holding it back.
-Brady Boling
“His sleep was deep and dreamless. It had been a long time since he had such a sleep. When he awoke after many hours, it was as though ten years had passed. He heard the soft rushing of the water and did not know where he was, who had brought him to this place. He opened his eyes and looked with amazement at the trees and sky above him. The past seemed veiled, infinitely far away, remote, infinitely unimportant” (Hesse 70).
ReplyDeleteIn the chapter, By The River, Siddhartha leaves the city behind with all his materials and physical pleasures Kamala. He had never felt emptier in his life, due to not having the same burning passion to achieve his goal. Once he made it to the river, he began contemplating suicide. Right before he decides to commit suicide, he recognizes himself and how foolish this idea had been and then sleeps under the coconut tree. This passage describes what happens when Siddhartha sleeps and how it affects him later on in the story. Siddhartha’s sleep in this passage symbolizes the idea of reincarnation. Hesse uses many different different words such as “deep” and “dreamless” to make the sleep comparable to how empty and lonely death is. After Siddhartha wakes up from his sleep, he feels like he is in a new place and time just like how someone would feel after the process of dying biologically and then being reincarnated. After Siddhartha wakes up, he felt as if “the past seemed veiled, infinitely far away, remote..” (70). Just like in the idea of reincarnation, the biological part of the person dies while the soul lives on, the past is remembered but not important as it is intangible.
ReplyDelete“Anger and resentment toward his father poured out of him in a stream of vile and evil words. Then the boy ran off and did not return until late in the evening.
And on the following morning he was gone. Also gone was a small basket woven from two-colored hemp in which the ferrymen kept the copper and silver coins they received as payment for the ferry. The boat was gone too. Siddhartha saw it on the other bank. The boy had run away” (Hesse 96).
This passage from “The Son” describes the two days where young Siddhartha was so frustrated with his father that he decided to run away. Not only did he run away without any warning, but he also stole hard-earned money from the ferrymen and ran away with their boat. Young Siddhartha’s anger, frustration, and impulsive decisions were his way of grieving the loss of his mother. He had just met his father so their relationship was very weak. Young Siddhartha did not know how to express his feelings to them because he did not yet trust them. His feelings of extreme hatred, sadness, and loss had been trapped in his small body until he erupted and left: “... I would rather be a bandit and a murderer go to hell than be like you! I hate you! You are not my father, even if you were my mother’s love ten times over! (96).
As soon as Siddhartha realized his son had run away, he felt the immediate need to go after him and bring him back to their hut. Siddhartha was very worried and wanted to comfort him, get to know him, and have his son love him back. However, after speaking with Vasudeva and listening to the river, Siddhartha saw that his son was going to be okay. Young Siddhartha was going his own way, separate from his father. This entire scenario is almost identical to when Siddhartha left his own father many years ago to become a shramana. Siddhartha now understood why his father had such a difficult time allowing him to become an ascetic. His father had loved him so much and was not ready for him to go his own way. Eventually, his father let him go because he realized that Siddhartha was already gone and that was what he was destined to do. This is the same between young Siddhartha and his father. This father-son type of love is the same that Siddhartha has for his son.
“(But secretly he thought to himself: This Siddhartha is a strange man, the ideas he expresses are strange, his teaching is so much foolishness. The pure teaching of the Exalted One is different- clearer, purer, more understandable. There is nothing in it that is bizarre, foolish, or preposterous. But Siddhartha’s hands and feet, his eyes, his forehead, his breathing, his smile, his greeting, and his gait strike me entirely differently than his ideas. Never since our exalted Gotama entered nirvana have I encountered anyone of whom I felt: This is a saint! Only him, Siddhartha has impressed me this way. Though his teaching is strange, though his words sounds foolish, his gaze and his hand, his skin and his hair, everything about him radiates purity, calm, cheerfulness, moderation, and holiness. I have not seen anyone else like this since the death of our venerable teacher)” (Hesse 114).
ReplyDeleteSimilar to the beginning of the book, where Govinda’s great admiration for Siddhartha is expressed many times, this passage continues Govinda’s immense respect for Siddhartha that portrays him as a static character. When first learning about the pair, it is said that, “…the Brahmin’s son Govinda loved him more than any other. He loved Siddhartha’s gaze and his sweet voice, he loved his way of walking and the complete grace of his movements; he loved everything Siddhartha did and said, but most of all, he loved his mind- his elevated thoughts, his burning will, his lofty inspiration… His desire was to follow Siddhartha, the beloved, the magnificent. And if Siddhartha ever became a god, if he ever entered the light, then Govinda would follow him- as his friend, as his companion, as his servant, his spear bearer, his shadow” (Hesse 4). This passage from the beginning of the novel characterizes Govinda similarly to the passage from the end. It is significant because although Siddhartha and Govinda had aged and gone their separate ways, Govinda exhibits the same devotion to Siddhartha as he did when they were young boys. Yet while Govinda went out on his own to follow Gotama’s teachings, Siddhartha traveled many paths, becoming a shramana, Kamala’s lover, a merchant and a ferryman, and learned many things. It is the adventuring spirit of Siddhartha that puts Govinda’s ignorance into perspective. And from this passage it is realized how Govinda’s enduring love for Siddhartha identifies him as a static character.
“There slowly bloomed and ripened in Siddhartha the realization and knowledge of what wisdom, the object of his long quest, really was. It was nothing more than the readiness of the soul, a mysterious knack: the ability at every moment in the midst of life to think the thought of unity, to feel and breathe unity. Gradually this blossomed in him, shone back to him from the ancient child’s face of Vasudeva-harmony, knowledge of the eternal perfection of the world, unity- a smile.
ReplyDeleteBut the world still burned. Passionately and bitterly, Siddhartha dwelled on his son, nurtured love and tenderness in his heart, let the pain of it consume him, indulge in all the foolishness of love. This was not a flame that went out by itself.” (Hesse 101)
The peaceful smile in Siddhartha is very meaningful and is used to represent characters that have achieved enlightenment. The smile first appears on Gotama as Siddhartha watches him and speaks to him, and in this passage Siddhartha sees the peaceful smile of enlightenment on Vasudeva. In this passage Siddhartha realizes that he has been searching for unity his entire life, something that he is taught by the river. He must recognize that all things are connected and that he himself is connected to everything as well. Siddhartha himself, however, is not fully enlightened yet as he still dwells on his son.
This passage shows how Siddhartha has come full circle in his beliefs. He had always believed that he was superior to the “child people”, even when he was living with them and was no better than one of them. He still saw himself at a higher level of living and enlightenment than them. But in this section and this experience, Siddhartha truly becomes one of the child people and embraces it. His blind love for his son and his pain at his son’s departure are shallow emotions that the old Siddhartha scorned and would have despised, but the new Siddhartha embraces them and even sees himself in some of the child people that cross his path. He identifies with them and no longer sees himself as above them because they are experiencing the same emotions and experiences. This is partly how Siddhartha achieves his own enlightenment; by no longer scorning and looking down on others.
“Siddhartha listened. He was now all listener, completely one with listening, completely empty, completely receptive. He felt now that he had completed his learning of how to listen. He had often heard all these things before, these many voices in the river, but today he heard it in a new way. Now he no longer distinguished the many voices, the happy from the grieving, the childlike from the manly. They were all part of each other-longing laments, the laughter of the wise, cries of anger, and the moans of the dying-all were one, all were interwoven and linked, intertwined in a thousand ways. And everything together, all the voices, all the goals, all the striving, all the suffering, all the pleasure-everything together was the river of what is, the music of life. And when Siddhartha listened attentively to the thousandfold song of the river, when he did not fasten on the suffering or the laughing, when he did not attach his mind to any one voice and become involved in it with his ego-when he listened to all of them, the whole, when he perceived the unity, then the great song of a thousand voices formed one single word: om, perfection” (Hesse 105).
ReplyDeleteIn this chapter, Siddhartha has made his way to the river and is now realizing what he believes to be the meaning of life. He has spent his whole life listening and is now putting it all together. When he viewed the serenity of the river, it all came together for him; it all just clicked. He has realized that everyone in the world is one, and that everyone works in unison to create life itself. By listening more, as the wise Vasudeva told him to do, he has picked up on more knowledge and is able to use that to base his theory on the meaning of life. Hesse uses symbolism in this passage through the Vasudeva and the river. Vasudeva represents the Hindu god, Krishna, who knows everything and is known to be wise. These characteristics are portrayed through Vasudeva throughout this chapter. The river represents life, as it flows continuously, never stopping or suffering. This is the life Siddhartha wants to live. He wants to be one with life, as life is already one with him. Siddhartha decides he can do this by not thinking of anyone or anything as lesser in order to find unity with everyone, as he has been searching for this inner peace since he was young.
-Brady Boling
“Siddhartha was easy on him and let him have his way. He honored his mourning. Siddhartha understood that his son did not know him, that he could not love him as a father. Gradually he saw and also understood that the eleven-year-old was a spoiled boy, a mother’s child, used to fine food, a soft bed, in the habit of giving orders to servants. Siddhartha understood that the grieving and spoiled child could not all at once accept this strangeness and poverty with good cheer. He did not force him. He did much of his work for him, always sought out for him the best bits of food. He hoped slowly to win him over through kindness and patience” (Hesse 91).
ReplyDeleteIn this passage, we see that Siddhartha is overly loving and accepting of his son even though the son might not have the best characteristics. Siddhartha is usually disguised and disapproving of people’s materialistic needs and dependencies. But the reader can see that Siddhartha is letting his son get away with many things that Siddhartha would naturally disapprove of. This is the second time we see how weakened Siddhartha can be by love. First, Kamala was able to turn Siddhartha into a person he would have never imagined himself to be just because of his want for her love. And In this instance, Siddhartha is being controlled by his son which he loves so dearly. Siddhartha’s weakness is showed in this passage through his complete submission to his son. Siddhartha leaves his son “the best bits of food” and thinks that through patience and love his son will become like him. Later on in the chapter, Siddhartha realizes that he is not able to impose his teachings onto an unwilling soul. Siddhartha realizes he cannot make his son a reflection of himself which he had wished he could do.
This blog is now closed!
ReplyDelete