“Siddhartha learned a great deal from the Samanas; he learned many ways of losing the Self. He traveled along the path of self-denial through pain, through voluntary suffering and conquering of pain, through hunger, thirst and fatigue. He traveled the way of self-denial through meditation, through the emptying of the mind through all images. Along these and other paths did he learn to travel. He lost his Self a thousand times and for days on end he dwelt in non-being. But although the paths took him away from Self, in the end they always led back to it. Although Siddartha fled from the Self a thousand times, dwelt in nothing, dwelt in animal and stone, the return was inevitable; the hour was inevitable when he would again find himself, in sunshine or in moonlight, in shadow or in rain, and was again Self and Siddartha, again felt the torment of the onerous life cycle” (Hesse 15-16).
This passage taken from chapter two, “With the Samanas”, explores ideas of existence and begins to acclimate the reader with one of the more eminent themes throughout the novel; true Nirvana is not something that can be taught, rather it is something that must be found within yourself. Prior to this passage, Siddartha was living as a Brahmin with his mother and father. Hesse described him as revered by many of his pupils, and even his friend, Govinda, was written to have a great love for Siddartha. However, Siddartha was dissatisfied with life as a Brahmin. Questioning the validity of the teachings, he challenged the truth behind the Brahmins; referencing how many of the Brahmin leaders had learned everything from the holy books, but still had not reached spiritual oneness themselves. Having witnessed a group of Samanas passing through his village, Siddartha chose to leave the life of a Brahmin and instead live as a Samana, with Govinda following in his path. The core belief of the Samanas is that true enlightenment can be found by eliminating the Self through denial of physical desires. Earnestly seeking spiritual Nirvana, Siddartha and Govinda give themselves wholly to the principles of the Samanas. However, as shown in the passage, Siddartha cannot succeed. As Hesse writes, “...although the paths took him away from Self, in the end they always led back to it”. With the Samanas, Siddartha finds himself trapped within a repeating cycle, and does not see progress. This passage brings to light the fact that while Siddartha is a commited seeker of Nirvana, he ultimately will leave a spiritual pathway if it does not prove its potency--thus revealing Siddarthas innate need for continual spiritual progression.
“‘Siddhartha,’ he said, ‘why are you waiting?’ ‘You know why.’ ‘Will you go on standing and waiting until it is day, noon, evening?’ ‘I will stand and wait.’ ‘You will grow tired, Siddhartha.’ ‘I will grow tired.’ ‘You will fall asleep, Siddhartha.’ ‘I will not fall asleep.’ ‘You will die, Siddhartha.’ ‘I will die.’” (Hesse, 9-10)
This excerpt is found at the tail end of the premiere chapter, "The Brahmin's Son", and is the first true time of dialogue in Siddartha. At this point, Siddhartha has met the Samanas, the priests who devote their lives to pain and suffering in order to reach Nirvana. He is intrigued by their way of life and wants to join them on the quest to Nirvana. Up to this point in the novel, Hesse only discusses Siddhartha's current place in life, and although it is known that Siddhartha desires to attain more than what is in his home village, Hesse does not reveal Siddhartha’s full desire to actually leave the village, and the true strength of that desire. Right before this passage, the narrator speaks of how Siddhartha has been standing in the same spot for many hours, waiting for permission from his father to leave the village. It is at this point that Hesse makes the ambition inside Siddhartha real. He shows how solid and strong Siddhartha’s convictions are and how profoundly he feels for his search for spiritual fulfillment. In this passage, Hesse uses the dialogue to show not only Siddhartha’s fondness for spiritual enlightenment , but also his father’s strong discontent for Siddhartha’s decisions to leave the village. Siddhartha’s father talks about extreme exhaustion and even death in order to keep his son in the village. Hesse uses the dialogue and seriousness in the last part of the chapter to expertly display Siddhartha’s determination and willingness to follow the path to Nirvana.
Your analysis is really interesting. I'd also like to add that this post exemplifies how Siddartha is aware--even this early on in the story--of the spiritual truths which are evident in the universe. Siddartha acknowledges that he will grow tired, he will die, but he will not fall asleep. I think that this dialogue can be a metaphor for the truths in which Siddartha has found to be alive within the spiritual world. He knows that his physical body will in fact grow tired, and eventually die, but as he says to his father, he will not fall asleep. Perhaps this is a metaphor for Siddartha knowing that on his quest for pure Nirvana, he will grow weak and leave the earth, but his spirit will never "fall asleep". I could be completely wrong, but this is another interpretation that I got out of this passage while reading the text.
(This is Kaden Cui. My school Google account isn't letting me post, so I'm using my personal account.)
"In the evening, after the hour of contemplation, Siddhartha spoke to Govinda: 'Early tomorrow morning, my friend, Siddhartha will go to the Samanas. He will become a Samana.' Govinda turned pale, when he heard these words and read the decision in the motionless face of his friend, unstoppable like the arrow shot from the bow. Soon and with the first glance, Govinda realized: Now it is beginning, now Siddhartha is taking his own way, now his fate is beginning to sprout, and with his, my own. And he turned pale like a dry banana-skin. 'O Siddhartha,' he exclaimed, 'will your father permit you to do that?' Siddhartha looked over as if he were just waking up. Arrow-fast he read in Govinda´s soul, read the fear, read the submission. 'O Govinda,” he spoke quietly, 'let’s not waste words. Tomorrow, at daybreak I will begin the life of the Samanas. Speak no more of it.'" (Hesse, 8)
This passage is located midway through the initial chapter of Siddartha, in "The Brahmin's Son" and provides one of the first instances of indirect characterization for the titular character, Siddartha. Previously described as intelligent, handsome and bright, Siddarth's short dialogue with Govinda solidifies his headstrong devotion to his search for spiritual enlightenment, or Nirvana. Unsatisfied with his current life, learning the ways and teachings of the Brahmin, Siddarth begins to question their life, and whether or not they can truly lead to lifelong satisfaction. He shows that he is more than willing to abandon his former practices and endure the pain and hardships of the Samanas if it means a possible means of achieving Nirvana.. His commitment can almost border alongside stubbornness, however, as we see later in the book where he continues to abandon his various practices in order to pursue another supposed path to Nirvana. Though small, this exchange also provides the reader with further characterization of Govinda, painting him to be less ambitious than Siddartha, but willing to follow his friend into the upcoming trials, exemplifying their strong friendship, which is further backed by Govidna following through on his support and accompanying Siddartha on the start of their journey. Later on in the chapter, we witness Siddartha waiting for a number of hours, holding for his father’s permission to leave their settlement. Even when his father does explain the reality of the life of the Samanas, warning him of exhaustion and possible death, Siddartha still stands fast to his choice.
First of all, I thought that your analysis was quite interesting. I especially like your mention of "indirect characterization", which is something I had not thought of after reading that passage. One additional thing I would have discussed is Hesse's use of the metaphors and similes, which he uses quite frequently in this passage. One example of this is the when Govinda compares Siddhartha's face to an arrow, because it is so intense and "unstoppable". I would not necessarily characterize Siddhartha's actions as stubborn from this passage, although I agree with you that he is a naturally stubborn person. This can especially be seen when, in defiance of his father, he stands alone for a whole night without sleep. All in all, I thought your analysis was insightful and detailed. Great work!
“Yes, everyone loved Siddhartha. He aroused joy in everyone, he was a delight to all.
Walking on the rosy paths of the fig garden, sitting in the bluish shadows of the meditation grove, washing his limbs in his daily baths of purification, performing sacrifices in the deep shade of the mango wood, perfect in the grace of his gestures, he was beloved of everyone, a joy to all – but still there was no joy in his heart” (Hesse 4-5).
Here, Herman Hesse first reveals Siddhartha’s dissatisfaction with his current life. This is very profound because this discontent is what eventually drives him to run off with the Shramanas and go on his lifelong journey. Siddhartha is, by this point, revealed to be both a quick learner and one who, in his father’s opinion, has a “thirst for knowledge” (Hesse 4). However, as it is revealed later that Siddhartha does not desire to be taught. He finds that the spiritual journey must be taken alone; nirvana is achieved through one’s self.
Hesse explains the beautiful, peaceful scenery surrounding Siddhartha to make it seem like he should not have a care in the world. In this way, it is sort of ironic that Siddhartha is not full of joy and contentment. This theme of situational irony, in which it is suspected that Siddhartha will be happy when he is not, continues onto page 5 when the novel talks about, “his mother’s love”, “his father’s love”, and, “the love of his friend Govinda” (Hesse 5). Still, Siddhartha is displeasured.
Throughout Siddhartha, Hesse makes use of the literary device of imagery to add a level of depth and color to the novel. Instead of blandly describing the scenery surrounding Siddhartha, Hesse uses a variety of adjectives and verbs to better paint the picture in the readers’ heads. Some examples from the passage include, “the bluish shadows” and, “the deep shade of the mango wood” (Hesse 5). This added description helps the reader stay more engaged because the imagery makes the text come to life.
Another example from the text which could support your analysis is from page 5, where Hesse states, "He [Siddartha] had begun to feel that the love of his father and mother, and also the love of his friend Govinda, would not always make him happy, give him peace, satisfy, and suffice him...the vessel was not full, his intellect was not satisfied, his soul was not at peace, his heart was not still". It is here where Hesse points out to the reader that in addition to the beautiful world that Siddartha lives in, he still cannot find spiritual fulfillment within the love of his parents and friends, and even within the teachings themselves. This brings about the motif of "love" within the novel. Love played a vital role in Siddartha's spiritual development. Throughout his journey, he had rejected love continually, as it was too connected with the physical world, and was keeping Siddartha from Nirvana. However, Kamala teaches him that he must love the world, and in turn, let the world love him back to reach true enlightenment.
“Siddhartha had one single goal before him - to become empty, empty of thirst, empty of desire, empty of dreams, empty of joy and sorrow. To die away from himself, no longer to be “I,” to find the peace of an empty heart, to be open to wonder within an egoless mind - that was his goal. When every bit of ego was overcome and dead, when in his heart all craving and compulsions had been stilled, then the ultimate must awaken, that innermost essence in one’s being that is no longer ego, the great mystery” (Hesse 12).
The passage above is from chapter two, With the Shramanas, and it reveals a very crucial and an extremely important goal that Siddhartha had set for himself. He wants to empty out all of his dreams, desires, triumphs, and distress; therefore leaving him with a heart and soul that is vacant and inhabited. When Siddhartha said that he wants “to find the peace of an empty heart,” he doesn’t actually mean that he wants to lack sympathy for others and be rather cold hearted. Instead, Hesse is trying to emphasize the fact that Siddhartha has left his family behind, and through it all he wants to successfully gain complete spiritual and physical satisfactions. It shows that Siddhartha is determined and serious about finding contentment, and that nothing will get in his way. Throughout this whole book, Siddhartha experiences pain and suffering, as well as many ups and downs and challenges to find tranquility in his life. Despite the knowledge he received, he realized that it was only temporary and they were going nowhere “... are we really on the right track? Are we really approaching realization? Are we getting close…” Hesse (15). That was all that took him to leave the Govinda and the shramanas, and to venture by himself. By learning through other people’s life experiences, Siddhartha gained much more knowledge than through the shramanas or other religious teachings. But in order for Siddhartha to fully grasp, understand, and empathize with other people’s experiences he has to empty out his heart so that he can dedicate himself and start with a fresh beginning.
“Siddhartha opened his eyes and looked around him. A smile spread over his face, and a profound sensation of awakening from a long dream filled him down to his toes. Immediately he resumed walking, walking fast, like a man who knows what it is he has to do” (Hesse 31).
At this moment, Siddhartha becomes awakened, which truly begins his long journey to enlightenment. This short passage is very profound, as it is the first time in the novel that Siddhartha experiences true satisfaction and happiness. Up until this point, Siddhartha always felt discontented because he was always learning from teachers, whom he believed could not help him reach the ultimate goal. Even in the presence of the “Exalted One” or Buddha, Siddhartha was left feeling sort of empty. Two paragraphs above this passage, Hesse writes, “There is nothing in the world I know less about than me, than Siddhartha (Hesse 31).” With this revelation came an important change. No longer would Siddhartha attempt to learn about religion, Gods, and the path to enlightenment from others, but instead he would learn from himself. At this point, this is what Siddhartha believes will allow him to achieve the ultimate venerability. The last line of this passage is, in some respects, is a metaphor for his journey up to this place in the story. For the first three chapters, Siddhartha is kind of bored and uninspired with the way his life has gone. However, upon his awakening, he graduates to a new level of spirit and energy, from sauntering along to “walking fast”. Also, as explained above, Siddhartha’s new focus is learning from himself. With this thought, he finally has a mission, something he did not have before, which is why he is, “like a man who knows what it is he has to do.”
“But there is one thing that this clear, worthy instruction does not contain; it does not contain the secret of what the Illustrious One himself experienced—he alone among hundreds of thousands. That is what I thought and realized when I heard your teachings. That is why I am going on my way—not to seek another doctrine, for I know there is none, but to leave all doctrines and all teachers and to reach my goal alone—or die” (Hesse 34)
This excerpt, taken from the chapter “Gotama, is a portion of the parting conversation held between Siddartha, and the Gotama the Buddha. It is here that Siddartha realizes the truth to obtaining pure Nirvana, and later leads to him becoming awakened; born again into a fresh life and search for bliss. He eloquently tells Gotama that although he has reached enlightenment and can teach others how to live righteously, “he cannot teach another the secret of what the Illustrious One himself experienced”--that is something that has to be obtained on one’s own. Siddartha further explains to Gotama that he did not have a teacher, he had reached it on his own journey. Hesse makes it explicitly clear to the reader that Siddartha has no disdain for Gotama, rather a great respect for his accomplishment, but he knows that he cannot reach Nirvana from his teachings. Siddartha’s struggles with not only Gotama’s teachings but the teachings of all those he has met in his path thus far, further solidify his newfound notion that true spiritual bliss can only be attained though one’s own Self. From this point on in the novel, Siddartha’s journey takes a complete turn; from following the teachings of others, to trusting his own Self. However, this polar switch is one that can be anticipated from knowing Siddartha’s quickness to leave one teaching to the next. Siddartha, who has now left Govinda and Gotama, reaches one more moment of realization. As he is walking away from the grove in which Gotama taught, Siddartha discovers that he has been fleeing from his Self for his whole journey, and must now instead, seek it.
“‘...You found liberation from death. This came to as a result of your own seeking on your own path, through thought, through meditation, through realization, through enlightenment. It did not come to you through teaching! And that is my idea, O Exalted One - nobody attains enlightenment through teaching. O Venerable one, you will not be able to express to anyone through words and doctrine what happened to you in the moment of enlightenment!...’” (Hesse, 27-28)
This passage is located at the tailend of the chapter “Gotama”, and concerns Siddartha’s encounter with Gotama in a grove. Siddartha’s friend and companion, Govinda, is completely swayed by Gotama’s teachings, and has pledged himself to his doctrine, whereas Siddartha, who has tried and failed to achieve enlightenment through the Brahmins and Samanas, is less than willing to pledge himself once more. In this long piece of dialogue, Siddartha points out various flaws he sees in Gotama’s teachings, such as his embracal of all things, but still told to overcome the world around them. Finally, Siddartha’s final gripe with Gotama comes into place when he explains that Gotama achieved Nirvana without a teacher, which almost contradicts his entire teachings. It is at this point that Siddartha chooses to abandon the search for enlightenment through another man’s words, but rather seek it through his own actions. Despite his criticism of Gotama, however, Siddartha still retains a level of respect for him, and actually follows in his path; not through his teachings, but through his actions. This shift in ideology is not surprising, as Siddartha has continued to abandon one discipline after another in his search. Ironically, Siddhartha’s constant want for Nirvana contradicts the teachings of Buddhism, more specifically, the third of the Four Noble Truths, which states that the extinction of desire is Nirvana itself. As Siddhartha leaves Gotama and his friend, he continues his search, this time, seeking it within himself.
“... captured by this last thought, which was this: That I know nothing of myself, that Siddhartha remains so alien and unknown to me - there is one cause for this, just one: I was afraid of myself, I was running away from myself! I was looking for atman, I was looking for Brahman; I was determined to tear my ego apart, to peel it layer by layer in order to find in its unknown innards the pith behind all the husks, atman, life, the divine, the ultimate. But in the process I myself got lost. Siddhartha opened his eyes and looked around him. A smile spread over his face, and a profound sensation of awakening from a long dream filled him down to his toes. Immediately he resumed walking, walking fast, like a man who knows what it is he has to do. The Yogaveda will teach me no longer, nor the Atharvaveda, nor the ascetics, nor any other teaching. I will learn from myself, be my own student. I will learn about myself, about the mystery of Siddhartha.” (Hesse 31-32)
Here Hesse describes Siddhartha’s “awakening.” All throughout his life and until recently, Siddhartha has followed other people’s teachings and he followed the shramanas for a short period of time as well. But a staggering and quite life-changing thought came to him, and he realizes that he doesn’t know a lot about himself, and he hasn’t really made an effort to learn about himself. The thought of not knowing himself never occurred to him because his whole life has been revolved around teachings and expectations that were set for him, and he only tried to understand other people and the meaning of knowledge. This passage (and the beginning part of this chapter), in my opinion, is the turning point and an extremely important part of the story because it shed light on the main point of this book; starting his new life journey by not following other people, but instead creating his own path and understanding more about himself. Before, Siddhartha was walking slowly and pondering deep in his thoughts, but then after realizing he must start learning about himself, he “Immediately resumed walking, walking fast, like a man who knows what it is he has to do,” because Siddhartha has now figured out what was missing in his life and he is determined to find himself.
We both think that this is an extremely important section of the novel. As you said, it is Siddhartha’s spiritual awakening because he realizes he knows almost nothing about himself, about Siddhartha. This is the beginning of the chapter of his life where he focuses on himself and decides to create his own path in life, not just follow the teachings of other people. Another good example of Siddhartha’s awakening from the text would be on page 33: “For many years, he had been without home and had felt nothing. Now, he felt it. Still, even in the deepest meditation, he had been his father's son, had been a Brahman, of a high caste, a cleric. Now, he was nothing but Siddhartha, the awoken one, nothing else was left... he felt cold and shivered. Nobody was thus alone as he was. There was no nobleman who did not belong to the noblemen, no worker that did not belong to the workers, and found refuge with them, shared their life, spoke their language. ... Govinda had become a monk, and a thousand monks were his brothers, wore the same robe as he, believed in his faith, spoke his language. But he, Siddhartha, where did he belong to? With whom would he share his life? Whose language would he speak?" In this quote, Siddhartha is lamenting his loneliness after his awakening. He knows now he does not have to follow anyone else’s path, but in his own travels, he will be alone.
"’Oh,’ he thought, taking a deep breath, ‘now I would not let Siddhartha escape from me again! No longer, I want to begin my thoughts and my life with Atman and with the suffering of the world. I do not want to kill and dissect myself any longer, to find a secret behind the ruins. Neither Yoga-Veda shall teach me any more, nor Atharva-Veda, nor the ascetics, nor any kind of teachings. I want to learn from myself, want to be my student, want to get to know myself, the secret of Siddhartha.’” (Hesse 31)
This passage marks a tremendously important shift in the character of Siddhartha. Up until now, he has been focused on finding Nirvana and general meaning in life through the traditional routes: studying, meditation, and self-depreciation. That’s what he’s been always taught to do so that’s why he does it. Now after meeting with Gotama and parting with his best friend Govinda, he realizes he needs to change his life for the better. And he can’t keep doing the same things over and over and expect different results. Siddhartha becomes a dynamic character by choosing to change his life’s focus from the traditional paths of spiritualism, to finding his own way, like the Buddha did. In the passage, Siddhartha sets out to discover a love for himself by living life. At this point in the novel, this is what Siddhartha supposed will grant him to access to the ultimate venerability.Hesse uses powerful language like “suffering” and “dissect” to give the audience a more complete understanding and how painful and horrid the years following the Holy teachings have been, and to show Siddhartha’s conviction in these thoughts. Earlier in the chapter Hesse used a metaphor of a snake, "He realized that one thing had left him, as a snake is left by its old skin, that one thing no longer existed in him," (Hesse 30), as visual imagery to allow the reader to imagine how Siddhartha feels about himself. The shedding of a snake’s skin is quite often viewed as a rebirth because in the literal sense, the snake has new skin and a new chance at life. Siddhartha is shedding his old skin of religion and tradition for a new chance at living life.
I agree that this change, from seeking others' teachings to learning from within himself, is extremely important. As you said, it marks a huge shift in his character. I liked your mention of Siddhartha being a "dynamic character". This is something I had not noticed but I think is very true. One thing I think you could have added to this part of the analysis is a comparison of Siddhartha, the dynamic character, and Govinda, who remains quite static throughout the novel. This contrast is shown throughout the story as Siddhartha travels from place to place, continuously wandering in his search for enlightenment, while Govinda lives out nearly the entirety of his life as a Monk following the teaching of others. Anyway, I thought your analysis was quite interesting!
““…What can you do?” “I can think, I can wait, I can fast.” “Is that all?” “I think that is all.” “And what is that good for? For example, fasting, What is it good for?” “It is an excellent thing, my lord. When a person has nothing to eat, then fasting is the most intelligent thing he can do. If, for example, Siddhartha had not learned to fast, then today he would have to take on just any work at all, if not with you, then anywhere, because hunger would force him to it. But Siddhartha can calmly wait, he knows no impatience, no state of need; he can withstand a siege of hunger for a long time and laugh too. That, my lord, is what fasting is good for” (Hesse 51-52).
Siddhartha and Kamaswami have this conversation when they first meet at the start of chapter six: Among the Child People. This is the second time in the novel that Siddhartha mentions his three unique skills, with the first coming in his dialogue with Kamala in chapter 5. Kamaswami is unsurprisingly skeptical of the benefits of fasting. After all, eating is necessary to human life. However, Siddhartha makes quite a strong case for its virtues, especially in his case. If one were to live in a forest for weeks on end, fasting would quickly turn into an extraordinarily necessary skill. Siddhartha seems quite proud of his three skills, speaking very highly of fasting, which is quite obscure. The reason for this is because these are the only talents he has. Everyone is pleased with their accomplishments. It just so happens to be that Siddhartha’s are these three skills. Siddhartha, as evident in this quote and in his wanderings with the Shramanas, does not need ‘things’ to be satisfied.
Hesse’s use of word choice in a very detailed, metaphorical, and often poetic way, brings the text to life in many instances throughout the story. For example, his use of the word “siege” in the second to last sentence in the passage is quite interesting. By using this, he metaphorically compares a bout of hunger to an invasion or battle, which adds another level of depth to the text. In addition to “siege” being used as a metaphor, it is also used to add kinesthetic imagery. Everyone gets ‘hungry’. However, a “siege” of hunger is quite profound. With this in mind, the reader can now feel the pain one would experience from this.
“She drew him to her with her eyes. He put his face against hers, placed his lips against hers, which were like a freshly cut fig. Kamala kissed him deeply, and to Siddhartha’s great astonishment he felt how much she taught him, how clever she was, how she mastered him, repulsed him, lured him, and how after this long kiss, a longer series of other kisses, all different, awaited him. He stood breathing deeply. At that moment he was like a child astonished at the fullness of knowledge and learning which unfolded itself before his eyes,” (Hesse 57).
This passage occurs in Chapter five, when Siddhartha has just arrived to a new town and meets the beautiful Kamala with whom he becomes enamored with. A first kiss is monumental for Siddartha, especially considering the fact that prior to this moment, his previous religions forbid him from accepting eye contact from a woman--let alone kiss one. Kamala swiftly becomes a symbol of love, lust, and desire for Siddhartha who becomes deeply distracted from his path to enlightenment. Siddhartha, wishing become closer to her, agrees to acquire more money, clothing, and status to be able to spend time with her, leading him to meet and eventually work for the merchant, Kamaswami. This excerpt is especially significant because it marks the beginning of Siddhartha’s exploration of all things worldly--love being the most significant. He is rejecting the teachings of all his religious beliefs, becoming increasingly driven by his senses and yearning for the beauty of the world. Kamala presents him with an entirely new experience when she “kissed him deeply, and to Siddhartha’s great astonishment he felt how much she taught him”, but even so, in a later conversation between Siddhartha and Kamala, he is troubled by the sinking thought that he cannot truly love. Love is a recurring motif in the novel, and becomes another hoop for Siddhartha to jump through on his path towards Nirvana. At first it is presented as a worldly obstacle keeping him from pure enlightenment, but he later learns that he must accept love--and all of its pains--to become truly at bliss.
“Most people, Kamala, are like fallen leaves that blow and whirl about in the air, then dip and fall to earth. But others, only a few, are like stars, which move on a fixed course w here no wind reaches them; they have their law and their course within them.” (Hesse 57)
This passage is found at the end of the fifth chapter, which is entitled Kamala. This chapter covers Siddhartha’s journey from being a shramana to a successful businessman under the guidance of Kamaswami. Also, the chapter chronicles the growth in the intimate relationship between Kamala and Siddhartha. This short passage compares humans to objects in the sky. There are people who let life just happen to them like leaves falling through the air, or there are people who set their life on a course and don’t let anything distract them or pull them away, like stars. He compares Gotama to a star and all of his followers to leaves. Gotama is a star because he doesn’t let the world affect him because he contained the law and teachings inside of him. Where as his disciples are leaves because even though they follow the Exalted One’s teachings and live his ways, they do not contain the law and teachings within themselves. This passage is significant to the chapter because Siddhartha says these things to downplay his own intelligence to Kamala. This characterizes Siddhartha and Kamala’s relationship because their relationship based upon mutual beneficiality not “one upping” each other on the terms of knowledge or spirituality.
“I have taken thousands of people across and to all of them my river has been nothing but a hindrance on their journey. They have travelled for money and business, to weddings and on pilgrimages; the river has been in their way and the ferryman was their to take them quickly across the obstacle. However, amongst the thousands there have been a few, four or five, to whom the river was not an obstacle. They have heard its voice and listened to it, and the river has become holy to them, as it has to me,” (Hesse 106).
This passage, taken from “The Ferryman”, is one of many references to the symbol of the river and its power and influence. Representing time, life, and the path to Nirvana, the river is essential to Siddhartha’s journey. Siddhartha, who has come across the river at two points within his life, always reaches it when he is at a spiritual crossroads. The first time being when Siddhartha has just experienced his awakening after leaving Govinda with Gotama the Buddha, and the second being when he has left his life of sensual desire to wander. It is in this excerpt that Vasudeva has accepted Siddhartha into his home, has listened to Siddhartha tell the story of his journey thus far, from his life as a Brahmin, to a Samana, to a rich man, to a child born anew in the world. It is with the river that Siddhartha has seemed to have found what he needed. He is learning but he is not being taught. He listens to the river, and watches the way that the water glistens and flows. Vasudeva explains how to most travelers, the river is none more than a block in their path that they must go over, but to a small few, the river is seen by them to be their path to holiness. This is important because one of Siddhartha’s large struggles, especially when living as a rich man, was to not become an ordinary person with ordinary priorities. From Vasudeva, Siddhartha learns that you must truly listen with an open ear, and look with childish eyes to understand the world, both spiritually and physically. The river shows Siddhartha how to truly listen, how to understand the complexity of time itself, and by the end of “The Ferryman”, Siddhartha’s “smile began to resemble the ferryman’s, was almost equally radiant, almost equally full of happiness, equally lighting up through a thousand little wrinkles, equally childish, equally senile”.
“Siddhartha walked through the forest, was already far from the city, and knew nothing but that one thing, that there was no going back for him, that this life, as he had lived it for many years until now, was over and done away with, and that he had tasted all of it, sucked everything out of it until he was disgusted with it. Dead was the singing bird, he had dreamt of. Dead was the bird in his heart. Deeply, he had been entangled in Samsara, he had sucked up disgust and death from all sides into his body, like a sponge sucks up water until it is full. And full he was, full of the feeling of been sick of it, full of misery, full of death, there was nothing left in this world which could have attracted him, given him joy, given him comfort.” (Hesse 68)
This passage is pulled from the very beginning of the eighth chapter of Siddhartha, entitled “By the River.” The chapter takes place right after Siddhartha decides to leave his life with the child people because he felt it was bad for him and bringing him nothing good. Hesse uses anaphora in the passage because it draws readers in with a sense of participation. The bird mentioned in the passage is a metaphor to what Siddhartha feels his soul is. Hesse’s word choice makes the emotions Siddhartha is feeling more accessible and relatable to the audience. By varying his syntax, Hesse keeps the audience enthralled. Up until this point in the novel, Siddhartha hasn’t had truly a low point. For the entire span of the story, he’s tried new things and struggled with successes and failures, but has never truly hit rock bottom. This is Siddhartha’s rock bottom. He keeps referencing death and wishing he was dead. He wants nothing more in the world than to be gone, and he believes no one can save him or comfort him. As a reader, it is easy to relate to these feelings and empathize with Siddhartha. This passage is significant because after this, he decides upon apathy, decides to not try with anything, even living, as he sits down on the bank of a river that he crossed once before. As he sank towards death, he subconsciously muttered the Om, a fragment of his past. Which brings his character full circle from Brahmin to heathen and back again.
“Vasudeva listened with great attention. As he listened, he took everything in, origins and childhood, all the studying, the seeking, all the joys, all the troubles. Of the ferryman’s virtues, this was one of his greatest: He knew how to listen as few people do. Though Vasudeva spoke not a word himself, the speaker felt him receiving his words into himself, quietly, openly, unhurriedly, missing nothing, not jumping ahead through impatience, attributing neither praise nor blame - just listening. Siddhartha felt what happiness can come from opening oneself to such a listener, having one’s own life - one’s seeking, one’s suffering - enter this other’s heart.” (Hesse, 81-82)
In the excerpt above, Siddhartha and Vasudeva, the ferryman, befriended each other and they are getting to know one another. Siddhartha shares stories about his origins and his life’s journey, along the lines of how he left his family behind and followed the shramanas, became rich, fully clothed in fancy fabrics, and had his belly stuffed with delicious foods, and how he left his sumptuous lifestyle behind and ended up conversing with the ferryman. As Siddhartha pour out all of the things he has witnessed and suffered through, Vasudeva listened wholeheartedly and with great attention, and it was as though he was devouring, absorbing, and soaking up every single word that came out of Siddhartha’s mouth. Vasudeva’s great listening skills were acquired by listening to the many voices of the river whenever he had questions or doubts. Siddhartha took note of this and how a person such as the ferryman, can be so happy and obtained a skill that not many people possess or understand the gist of. After realizing that he wanted to learn and listen to the many voices of the river, Siddhartha decides to add onto his life story, by taking shelter with the ferryman and becoming his assistant. As time went on Siddhartha learns much more from the river than from everyone that he has followed thus far.
Your analysis is really interesting. It made me think about another section of the book. I thought about the chapter “Om," where Siddhartha tells Vasudeva about his feeling and what he did the day he lost his son. Vasudeva has proved himself such a talented listener that SIddhartha shared with him a wound that was still burning quite fiercely. Siddhartha felt his pains and anxieties crossing over him, like bathing in the river, where you stay until you are one with the water. Vasudeva shows him how to very closely listen to the river, even closer than in years before. The voices of the river blend together, into one lament, into the music of life. The voices formed one word; “Om.”
“The world had caught him – pleasure, greed, and indifference – and finally even the vice that he had always despised and derided as the most foolish of all, craving for possessions. Property – possessions and wealth – had finally also snared him. That, too, for him was no longer a game over empty trifles but had become a weight and chain. By a strange and devious route, Siddhartha had fallen into the ultimate and most despicable of addictions – playing dice. From time to time, he ceased to be a Shramana…” (Hesse 62).
By this point, Siddhartha’s values have done a 180˚ turn. He has replaced “thinking, fasting, and waiting” with “pleasure, greed, and indifference”. Siddhartha shows a pattern of these sudden shifts in lifestyle and thinking throughout the novel. He was living a pleasant life as a Brahmin then immediately gave it up when the Shramanas came to his town; he was fine with them until he quickly left to see the Buddha, etc. This shows Siddhartha’s tendencies to be constantly moving around. Siddhartha most likely does this because everywhere he goes, until the end of the book, he never reaches his ultimate goal of enlightenment. Even after noticing his nomadic tendencies, it was still surprising that he spiraled into a gambling addiction. Siddhartha always seems to think he is better than everyone else, but after reading this, he seems just like the “child people” he so despises throughout this part of the book.
Again, Hesse’s work gives so much added feeling to the text. One literary device he uses is metaphor. Hesse employs this element when he writes that “craving for possessions… had snared him” With this, he is comparing a desire for things to a prickly bush to display its hold and power over Siddhartha. Hesse also uses personification in the opening sentence of this passage. He personifies the world as a captor or monster saying, “the world had caught him”. This outlines an underlying theme throughout the novel, which is that the world and “worldly pleasures” are inherently evil; one must resist them to find enlightenment. This follows Jean Jacque Rousseau’s philosophy that people are good, but society corrupts them. This suggests that Hesse studied Rousseau’s work and possibly the works of other philosophers.
““Excuse me,” he said, “I want to speak to you in all friendship. I see that you are torturing yourself, I see that you are troubled. Your son, my friend, causes you grief, and he causes me grief too. The young bird is used to another life, another kind of nest. He has not, like you, run away from wealth and the city out of revulsion and a sense of excess. He had to leave all that behind against his will. I have asked the river, my friend, many times I have asked it. But the river laughs, he laughs at me, he laughs at you and me; he shakes with laughter over our foolishness. Water seeks water, youth seeks youth. Your son is not in a place where he can flourish. You ask the river yourself, you listen to it too!”” (Hesse 92)
This is a quote from Vasudeva in the chapter: “The Son”. He is attempting to convince Siddhartha to let his son leave and go back to the city where he came from. In this passage, Herman Hesse makes use of the literary technique of personification when Vasudeva speaks of the river. This personification of the river is used continuously throughout the novel, and it allows the river to, in a way, become a character of its own. In this instance, the river takes on the character of a person who is laughing and mocking Vasudeva. The river implies that it is obvious that the son should return to the city. Vasudeva goes on to say that, “water seeks water, youth seeks youth”. With this phrase, he metaphorically compares the river to children such as Siddhartha’s son. Just as water comes together and flows with other water like in the river, children naturally seek out other children. Vasudeva also compares Siddhartha’s son to a “young bird”. This comparison makes use of the literary device of metaphor to relate a bird in the wrong nest with Siddhartha’s son who is in the wrong home. The “young bird” metaphor can also be applied to explain the necessity for Siddhartha’s son to ‘fly away’ back to the city, similar to birds migrating back to their homes in the summer. This passage foreshadows Siddhartha’s son’s eventual escape, which crushes Siddhartha, but in turn shows the cyclical nature of life. Just as Siddhartha left his father, Siddhartha’s son leaves him.
“Every sin already contains grace within it, all little children already have an old person in them, every infant has death within it, and all dying people have within them eternal life. It is not possible for any person to see in another how far along the way he is. In the depths of meditation lies the possibility of cutting through time, of seeing the simultaneity of all past, present, and future life, and that within that, everything is good, all is perfect, all is Brahman. Thus I see whatever is as good. I see that life and death, sin and holiness, intelligence and foolishness, must be as they are. It all only requires my consent, my willingness, my love acceptance and it will be good for me, can never harm me.” (Hesse 111)
The passage above is taken from the last chapter of the book “Govinda.” In the passage, Siddhartha is explaining and sharing his ideas that came to his mind with Govinda. To pretty much sum up what Siddhartha had in mind on the first two sentences of this excerpt, he is basically saying that behind everything, every person, and every actions there are already some things that are planned out for them and everything happens for a reason. Everything that you do has a cause-and-effect, and it will react with your future - it might be a bad or a good thing, who knows. Siddhartha recognizes that each and everyone of us needs to register the fact that the life that we have been given is something that is beautiful and incredible. We need to stop taking the things in our lives for granted and be grateful for what we are given. In the last part of this extract, Siddhartha talks about how life, death, sin, holiness, intelligence, and foolishness is necessary, and their purpose must be as they are. I believe that he is making reference to the yin-yang’s symbolic meaning of a perfect balance. Things in life are not completely black or white, and one cannot exist without the other. Everything has a balance of some good and some evil.
“No longer knowing whether time existed, whether this display had lasted a second or a hundred years, whether there was a Siddhartha, or a Gotama, a Self and others, wounded deeply by a divine arrow which gave him pleasure, deeply enchanted and exalted, Govinda stood yet a while bending over Siddhartha’s peaceful face which he had just kissed, which had just been the stage of all present and future forms. His countenance was unchanged after the mirror of the thousand-fold forms had disappeared from the surface. He smiled peacefully and gently, perhaps very graciously, perhaps very mockingly, exactly as the Illustrious One had smiled,” (Hesse 151)
It is in this excerpt, taken from the final chapter, “Govinda”, that both Siddhartha and Govinda have found what they have both been relentlessly searching for their entire lives. In the chapter prior to this, Siddhartha reaches Nirvana. Through being with Vasudeva and listening to the river, Siddhartha became “...one who is no longer confronted with conflict of desires, who has found salvation, who is in harmony with the stream of events, with the stream of life, full of sympathy and compassion...belonging to the unity of all things,” (Hesse 136). Hesse’s decision to continue Siddhartha’s tale, and once more bring Govinda back allows the reader to experience the wholeness of Nirvana, and the power it can have on people. In the passage above, Siddhartha’s “...peaceful face which [Govinda] had just kissed, which had just been the stage of all present and future forms,” had become that of The Illustrious One and Vasudeva; it had become the alpha and the omega of Govinda’s spiritual journey. However, in a way, Govinda’s path to enlightenment was also the opposite of Siddhartha’s, in that he had to reach Nirvana through Siddartha; not on his own as Siddhartha had always insisted. In contrast, Govinda’s path is still different from Siddhartha’s, and as Vasudeva taught Siddhartha the ways of the river, Siddhartha bestowed upon Govinda the ultimate gift of enlightenment.
“Siddhartha learned a great deal from the Samanas; he learned many ways of losing the Self. He traveled along the path of self-denial through pain, through voluntary suffering and conquering of pain, through hunger, thirst and fatigue. He traveled the way of self-denial through meditation, through the emptying of the mind through all images. Along these and other paths did he learn to travel. He lost his Self a thousand times and for days on end he dwelt in non-being. But although the paths took him away from Self, in the end they always led back to it. Although Siddartha fled from the Self a thousand times, dwelt in nothing, dwelt in animal and stone, the return was inevitable; the hour was inevitable when he would again find himself, in sunshine or in moonlight, in shadow or in rain, and was again Self and Siddartha, again felt the torment of the onerous life cycle” (Hesse 15-16).
ReplyDeleteThis passage taken from chapter two, “With the Samanas”, explores ideas of existence and begins to acclimate the reader with one of the more eminent themes throughout the novel; true Nirvana is not something that can be taught, rather it is something that must be found within yourself. Prior to this passage, Siddartha was living as a Brahmin with his mother and father. Hesse described him as revered by many of his pupils, and even his friend, Govinda, was written to have a great love for Siddartha. However, Siddartha was dissatisfied with life as a Brahmin. Questioning the validity of the teachings, he challenged the truth behind the Brahmins; referencing how many of the Brahmin leaders had learned everything from the holy books, but still had not reached spiritual oneness themselves. Having witnessed a group of Samanas passing through his village, Siddartha chose to leave the life of a Brahmin and instead live as a Samana, with Govinda following in his path. The core belief of the Samanas is that true enlightenment can be found by eliminating the Self through denial of physical desires. Earnestly seeking spiritual Nirvana, Siddartha and Govinda give themselves wholly to the principles of the Samanas. However, as shown in the passage, Siddartha cannot succeed. As Hesse writes, “...although the paths took him away from Self, in the end they always led back to it”. With the Samanas, Siddartha finds himself trapped within a repeating cycle, and does not see progress. This passage brings to light the fact that while Siddartha is a commited seeker of Nirvana, he ultimately will leave a spiritual pathway if it does not prove its potency--thus revealing Siddarthas innate need for continual spiritual progression.
“The Brahmin’s Son”
ReplyDelete“‘Siddhartha,’ he said, ‘why are you waiting?’
‘You know why.’
‘Will you go on standing and waiting until it is day, noon, evening?’
‘I will stand and wait.’
‘You will grow tired, Siddhartha.’
‘I will grow tired.’
‘You will fall asleep, Siddhartha.’
‘I will not fall asleep.’
‘You will die, Siddhartha.’
‘I will die.’”
(Hesse, 9-10)
This excerpt is found at the tail end of the premiere chapter, "The Brahmin's Son", and is the first true time of dialogue in Siddartha. At this point, Siddhartha has met the Samanas, the priests who devote their lives to pain and suffering in order to reach Nirvana. He is intrigued by their way of life and wants to join them on the quest to Nirvana. Up to this point in the novel, Hesse only discusses Siddhartha's current place in life, and although it is known that Siddhartha desires to attain more than what is in his home village, Hesse does not reveal Siddhartha’s full desire to actually leave the village, and the true strength of that desire. Right before this passage, the narrator speaks of how Siddhartha has been standing in the same spot for many hours, waiting for permission from his father to leave the village. It is at this point that Hesse makes the ambition inside Siddhartha real. He shows how solid and strong Siddhartha’s convictions are and how profoundly he feels for his search for spiritual fulfillment. In this passage, Hesse uses the dialogue to show not only Siddhartha’s fondness for spiritual enlightenment , but also his father’s strong discontent for Siddhartha’s decisions to leave the village. Siddhartha’s father talks about extreme exhaustion and even death in order to keep his son in the village. Hesse uses the dialogue and seriousness in the last part of the chapter to expertly display Siddhartha’s determination and willingness to follow the path to Nirvana.
Your analysis is really interesting. I'd also like to add that this post exemplifies how Siddartha is aware--even this early on in the story--of the spiritual truths which are evident in the universe. Siddartha acknowledges that he will grow tired, he will die, but he will not fall asleep. I think that this dialogue can be a metaphor for the truths in which Siddartha has found to be alive within the spiritual world. He knows that his physical body will in fact grow tired, and eventually die, but as he says to his father, he will not fall asleep. Perhaps this is a metaphor for Siddartha knowing that on his quest for pure Nirvana, he will grow weak and leave the earth, but his spirit will never "fall asleep". I could be completely wrong, but this is another interpretation that I got out of this passage while reading the text.
Delete(This is Kaden Cui. My school Google account isn't letting me post, so I'm using my personal account.)
ReplyDelete"In the evening, after the hour of contemplation, Siddhartha spoke to
Govinda: 'Early tomorrow morning, my friend, Siddhartha will go to the
Samanas. He will become a Samana.'
Govinda turned pale, when he heard these words and read the decision in
the motionless face of his friend, unstoppable like the arrow shot from the
bow. Soon and with the first glance, Govinda realized: Now it is beginning,
now Siddhartha is taking his own way, now his fate is beginning to sprout,
and with his, my own. And he turned pale like a dry banana-skin.
'O Siddhartha,' he exclaimed, 'will your father permit you to do that?'
Siddhartha looked over as if he were just waking up. Arrow-fast he read
in Govinda´s soul, read the fear, read the submission.
'O Govinda,” he spoke quietly, 'let’s not waste words. Tomorrow, at daybreak
I will begin the life of the Samanas. Speak no more of it.'"
(Hesse, 8)
This passage is located midway through the initial chapter of Siddartha, in "The Brahmin's Son" and provides one of the first instances of indirect characterization for the titular character, Siddartha. Previously described as intelligent, handsome and bright, Siddarth's short dialogue with Govinda solidifies his headstrong devotion to his search for spiritual enlightenment, or Nirvana. Unsatisfied with his current life, learning the ways and teachings of the Brahmin, Siddarth begins to question their life, and whether or not they can truly lead to lifelong satisfaction. He shows that he is more than willing to abandon his former practices and endure the pain and hardships of the Samanas if it means a possible means of achieving Nirvana.. His commitment can almost border alongside stubbornness, however, as we see later in the book where he continues to abandon his various practices in order to pursue another supposed path to Nirvana. Though small, this exchange also provides the reader with further characterization of Govinda, painting him to be less ambitious than Siddartha, but willing to follow his friend into the upcoming trials, exemplifying their strong friendship, which is further backed by Govidna following through on his support and accompanying Siddartha on the start of their journey. Later on in the chapter, we witness Siddartha waiting for a number of hours, holding for his father’s permission to leave their settlement. Even when his father does explain the reality of the life of the Samanas, warning him of exhaustion and possible death, Siddartha still stands fast to his choice.
First of all, I thought that your analysis was quite interesting. I especially like your mention of "indirect characterization", which is something I had not thought of after reading that passage. One additional thing I would have discussed is Hesse's use of the metaphors and similes, which he uses quite frequently in this passage. One example of this is the when Govinda compares Siddhartha's face to an arrow, because it is so intense and "unstoppable". I would not necessarily characterize Siddhartha's actions as stubborn from this passage, although I agree with you that he is a naturally stubborn person. This can especially be seen when, in defiance of his father, he stands alone for a whole night without sleep. All in all, I thought your analysis was insightful and detailed. Great work!
Delete“Yes, everyone loved Siddhartha. He aroused joy in everyone, he was a delight to all.
ReplyDeleteWalking on the rosy paths of the fig garden, sitting in the bluish shadows of the meditation grove, washing his limbs in his daily baths of purification, performing sacrifices in the deep shade of the mango wood, perfect in the grace of his gestures, he was beloved of everyone, a joy to all – but still there was no joy in his heart” (Hesse 4-5).
Here, Herman Hesse first reveals Siddhartha’s dissatisfaction with his current life. This is very profound because this discontent is what eventually drives him to run off with the Shramanas and go on his lifelong journey. Siddhartha is, by this point, revealed to be both a quick learner and one who, in his father’s opinion, has a “thirst for knowledge” (Hesse 4). However, as it is revealed later that Siddhartha does not desire to be taught. He finds that the spiritual journey must be taken alone; nirvana is achieved through one’s self.
Hesse explains the beautiful, peaceful scenery surrounding Siddhartha to make it seem like he should not have a care in the world. In this way, it is sort of ironic that Siddhartha is not full of joy and contentment. This theme of situational irony, in which it is suspected that Siddhartha will be happy when he is not, continues onto page 5 when the novel talks about, “his mother’s love”, “his father’s love”, and, “the love of his friend Govinda” (Hesse 5). Still, Siddhartha is displeasured.
Throughout Siddhartha, Hesse makes use of the literary device of imagery to add a level of depth and color to the novel. Instead of blandly describing the scenery surrounding Siddhartha, Hesse uses a variety of adjectives and verbs to better paint the picture in the readers’ heads. Some examples from the passage include, “the bluish shadows” and, “the deep shade of the mango wood” (Hesse 5). This added description helps the reader stay more engaged because the imagery makes the text come to life.
Another example from the text which could support your analysis is from page 5, where Hesse states, "He [Siddartha] had begun to feel that the love of his father and mother, and also the love of his friend Govinda, would not always make him happy, give him peace, satisfy, and suffice him...the vessel was not full, his intellect was not satisfied, his soul was not at peace, his heart was not still". It is here where Hesse points out to the reader that in addition to the beautiful world that Siddartha lives in, he still cannot find spiritual fulfillment within the love of his parents and friends, and even within the teachings themselves. This brings about the motif of "love" within the novel. Love played a vital role in Siddartha's spiritual development. Throughout his journey, he had rejected love continually, as it was too connected with the physical world, and was keeping Siddartha from Nirvana. However, Kamala teaches him that he must love the world, and in turn, let the world love him back to reach true enlightenment.
Delete“Siddhartha had one single goal before him - to become empty, empty of thirst, empty of desire, empty of dreams, empty of joy and sorrow. To die away from himself, no longer to be “I,” to find the peace of an empty heart, to be open to wonder within an egoless mind - that was his goal. When every bit of ego was overcome and dead, when in his heart all craving and compulsions had been stilled, then the ultimate must awaken, that innermost essence in one’s being that is no longer ego, the great mystery” (Hesse 12).
ReplyDeleteThe passage above is from chapter two, With the Shramanas, and it reveals a very crucial and an extremely important goal that Siddhartha had set for himself. He wants to empty out all of his dreams, desires, triumphs, and distress; therefore leaving him with a heart and soul that is vacant and inhabited. When Siddhartha said that he wants “to find the peace of an empty heart,” he doesn’t actually mean that he wants to lack sympathy for others and be rather cold hearted. Instead, Hesse is trying to emphasize the fact that Siddhartha has left his family behind, and through it all he wants to successfully gain complete spiritual and physical satisfactions. It shows that Siddhartha is determined and serious about finding contentment, and that nothing will get in his way. Throughout this whole book, Siddhartha experiences pain and suffering, as well as many ups and downs and challenges to find tranquility in his life. Despite the knowledge he received, he realized that it was only temporary and they were going nowhere “... are we really on the right track? Are we really approaching realization? Are we getting close…” Hesse (15). That was all that took him to leave the Govinda and the shramanas, and to venture by himself. By learning through other people’s life experiences, Siddhartha gained much more knowledge than through the shramanas or other religious teachings. But in order for Siddhartha to fully grasp, understand, and empathize with other people’s experiences he has to empty out his heart so that he can dedicate himself and start with a fresh beginning.
“Siddhartha opened his eyes and looked around him. A smile spread over his face, and a profound sensation of awakening from a long dream filled him down to his toes. Immediately he resumed walking, walking fast, like a man who knows what it is he has to do” (Hesse 31).
ReplyDeleteAt this moment, Siddhartha becomes awakened, which truly begins his long journey to enlightenment. This short passage is very profound, as it is the first time in the novel that Siddhartha experiences true satisfaction and happiness. Up until this point, Siddhartha always felt discontented because he was always learning from teachers, whom he believed could not help him reach the ultimate goal. Even in the presence of the “Exalted One” or Buddha, Siddhartha was left feeling sort of empty. Two paragraphs above this passage, Hesse writes, “There is nothing in the world I know less about than me, than Siddhartha (Hesse 31).” With this revelation came an important change. No longer would Siddhartha attempt to learn about religion, Gods, and the path to enlightenment from others, but instead he would learn from himself. At this point, this is what Siddhartha believes will allow him to achieve the ultimate venerability. The last line of this passage is, in some respects, is a metaphor for his journey up to this place in the story. For the first three chapters, Siddhartha is kind of bored and uninspired with the way his life has gone. However, upon his awakening, he graduates to a new level of spirit and energy, from sauntering along to “walking fast”. Also, as explained above, Siddhartha’s new focus is learning from himself. With this thought, he finally has a mission, something he did not have before, which is why he is, “like a man who knows what it is he has to do.”
“But there is one thing that this clear, worthy instruction does not contain; it does not contain the secret of what the Illustrious One himself experienced—he alone among hundreds of thousands. That is what I thought and realized when I heard your teachings. That is why I am going on my way—not to seek another doctrine, for I know there is none, but to leave all doctrines and all teachers and to reach my goal alone—or die” (Hesse 34)
ReplyDeleteThis excerpt, taken from the chapter “Gotama, is a portion of the parting conversation held between Siddartha, and the Gotama the Buddha. It is here that Siddartha realizes the truth to obtaining pure Nirvana, and later leads to him becoming awakened; born again into a fresh life and search for bliss. He eloquently tells Gotama that although he has reached enlightenment and can teach others how to live righteously, “he cannot teach another the secret of what the Illustrious One himself experienced”--that is something that has to be obtained on one’s own. Siddartha further explains to Gotama that he did not have a teacher, he had reached it on his own journey. Hesse makes it explicitly clear to the reader that Siddartha has no disdain for Gotama, rather a great respect for his accomplishment, but he knows that he cannot reach Nirvana from his teachings. Siddartha’s struggles with not only Gotama’s teachings but the teachings of all those he has met in his path thus far, further solidify his newfound notion that true spiritual bliss can only be attained though one’s own Self. From this point on in the novel, Siddartha’s journey takes a complete turn; from following the teachings of others, to trusting his own Self. However, this polar switch is one that can be anticipated from knowing Siddartha’s quickness to leave one teaching to the next. Siddartha, who has now left Govinda and Gotama, reaches one more moment of realization. As he is walking away from the grove in which Gotama taught, Siddartha discovers that he has been fleeing from his Self for his whole journey, and must now instead, seek it.
(Kaden Cui)
ReplyDelete“‘...You found liberation from death. This came to as a result of your own seeking on your own path, through thought, through meditation, through realization, through enlightenment. It did not come to you through teaching! And that is my idea, O Exalted One - nobody attains enlightenment through teaching. O Venerable one, you will not be able to express to anyone through words and doctrine what happened to you in the moment of enlightenment!...’”
(Hesse, 27-28)
This passage is located at the tailend of the chapter “Gotama”, and concerns Siddartha’s encounter with Gotama in a grove. Siddartha’s friend and companion, Govinda, is completely swayed by Gotama’s teachings, and has pledged himself to his doctrine, whereas Siddartha, who has tried and failed to achieve enlightenment through the Brahmins and Samanas, is less than willing to pledge himself once more. In this long piece of dialogue, Siddartha points out various flaws he sees in Gotama’s teachings, such as his embracal of all things, but still told to overcome the world around them. Finally, Siddartha’s final gripe with Gotama comes into place when he explains that Gotama achieved Nirvana without a teacher, which almost contradicts his entire teachings. It is at this point that Siddartha chooses to abandon the search for enlightenment through another man’s words, but rather seek it through his own actions. Despite his criticism of Gotama, however, Siddartha still retains a level of respect for him, and actually follows in his path; not through his teachings, but through his actions. This shift in ideology is not surprising, as Siddartha has continued to abandon one discipline after another in his search. Ironically, Siddhartha’s constant want for Nirvana contradicts the teachings of Buddhism, more specifically, the third of the Four Noble Truths, which states that the extinction of desire is Nirvana itself. As Siddhartha leaves Gotama and his friend, he continues his search, this time, seeking it within himself.
ReplyDelete“... captured by this last thought, which was this: That I know nothing of myself, that Siddhartha remains so alien and unknown to me - there is one cause for this, just one: I was afraid of myself, I was running away from myself! I was looking for atman, I was looking for Brahman; I was determined to tear my ego apart, to peel it layer by layer in order to find in its unknown innards the pith behind all the husks, atman, life, the divine, the ultimate. But in the process I myself got lost. Siddhartha opened his eyes and looked around him. A smile spread over his face, and a profound sensation of awakening from a long dream filled him down to his toes. Immediately he resumed walking, walking fast, like a man who knows what it is he has to do. The Yogaveda will teach me no longer, nor the Atharvaveda, nor the ascetics, nor any other teaching. I will learn from myself, be my own student. I will learn about myself, about the mystery of Siddhartha.” (Hesse 31-32)
Here Hesse describes Siddhartha’s “awakening.” All throughout his life and until recently, Siddhartha has followed other people’s teachings and he followed the shramanas for a short period of time as well. But a staggering and quite life-changing thought came to him, and he realizes that he doesn’t know a lot about himself, and he hasn’t really made an effort to learn about himself. The thought of not knowing himself never occurred to him because his whole life has been revolved around teachings and expectations that were set for him, and he only tried to understand other people and the meaning of knowledge. This passage (and the beginning part of this chapter), in my opinion, is the turning point and an extremely important part of the story because it shed light on the main point of this book; starting his new life journey by not following other people, but instead creating his own path and understanding more about himself. Before, Siddhartha was walking slowly and pondering deep in his thoughts, but then after realizing he must start learning about himself, he “Immediately resumed walking, walking fast, like a man who knows what it is he has to do,” because Siddhartha has now figured out what was missing in his life and he is determined to find himself.
We both think that this is an extremely important section of the novel. As you said, it is Siddhartha’s spiritual awakening because he realizes he knows almost nothing about himself, about Siddhartha. This is the beginning of the chapter of his life where he focuses on himself and decides to create his own path in life, not just follow the teachings of other people. Another good example of Siddhartha’s awakening from the text would be on page 33:
Delete“For many years, he had been without home and had felt nothing. Now, he felt it. Still, even in the deepest meditation, he had been his father's son, had been a Brahman, of a high caste, a cleric. Now, he was nothing but Siddhartha, the awoken one, nothing else was left... he felt cold and shivered. Nobody was thus alone as he was. There was no nobleman who did not belong to the noblemen, no worker that did not belong to the workers, and found refuge with them, shared their life, spoke their language. ... Govinda had become a monk, and a thousand monks were his brothers, wore the same robe as he, believed in his faith, spoke his language. But he, Siddhartha, where did he belong to? With whom would he share his life? Whose language would he speak?"
In this quote, Siddhartha is lamenting his loneliness after his awakening. He knows now he does not have to follow anyone else’s path, but in his own travels, he will be alone.
Blog Entry #2 9/22/15
ReplyDeleteChapters 3-4
"’Oh,’ he thought, taking a deep breath, ‘now I would not let Siddhartha escape from me again! No longer, I want to begin my thoughts and my life with Atman and with the suffering of the world. I do not want to kill and dissect myself any longer, to find a secret behind the ruins. Neither Yoga-Veda shall teach me any more, nor Atharva-Veda, nor the ascetics, nor any kind of teachings. I want to learn from myself, want to be my student, want to get to know myself, the secret of Siddhartha.’” (Hesse 31)
This passage marks a tremendously important shift in the character of Siddhartha. Up until now, he has been focused on finding Nirvana and general meaning in life through the traditional routes: studying, meditation, and self-depreciation. That’s what he’s been always taught to do so that’s why he does it. Now after meeting with Gotama and parting with his best friend Govinda, he realizes he needs to change his life for the better. And he can’t keep doing the same things over and over and expect different results. Siddhartha becomes a dynamic character by choosing to change his life’s focus from the traditional paths of spiritualism, to finding his own way, like the Buddha did. In the passage, Siddhartha sets out to discover a love for himself by living life. At this point in the novel, this is what Siddhartha supposed will grant him to access to the ultimate venerability.Hesse uses powerful language like “suffering” and “dissect” to give the audience a more complete understanding and how painful and horrid the years following the Holy teachings have been, and to show Siddhartha’s conviction in these thoughts. Earlier in the chapter Hesse used a metaphor of a snake, "He realized that one thing had left him, as a snake is left by its old skin, that one thing no longer existed in him," (Hesse 30), as visual imagery to allow the reader to imagine how Siddhartha feels about himself. The shedding of a snake’s skin is quite often viewed as a rebirth because in the literal sense, the snake has new skin and a new chance at life. Siddhartha is shedding his old skin of religion and tradition for a new chance at living life.
I agree that this change, from seeking others' teachings to learning from within himself, is extremely important. As you said, it marks a huge shift in his character. I liked your mention of Siddhartha being a "dynamic character". This is something I had not noticed but I think is very true. One thing I think you could have added to this part of the analysis is a comparison of Siddhartha, the dynamic character, and Govinda, who remains quite static throughout the novel. This contrast is shown throughout the story as Siddhartha travels from place to place, continuously wandering in his search for enlightenment, while Govinda lives out nearly the entirety of his life as a Monk following the teaching of others. Anyway, I thought your analysis was quite interesting!
Delete““…What can you do?”
ReplyDelete“I can think, I can wait, I can fast.”
“Is that all?”
“I think that is all.”
“And what is that good for? For example, fasting, What is it good for?”
“It is an excellent thing, my lord. When a person has nothing to eat, then fasting is the most intelligent thing he can do. If, for example, Siddhartha had not learned to fast, then today he would have to take on just any work at all, if not with you, then anywhere, because hunger would force him to it. But Siddhartha can calmly wait, he knows no impatience, no state of need; he can withstand a siege of hunger for a long time and laugh too. That, my lord, is what fasting is good for” (Hesse 51-52).
Siddhartha and Kamaswami have this conversation when they first meet at the start of chapter six: Among the Child People. This is the second time in the novel that Siddhartha mentions his three unique skills, with the first coming in his dialogue with Kamala in chapter 5. Kamaswami is unsurprisingly skeptical of the benefits of fasting. After all, eating is necessary to human life. However, Siddhartha makes quite a strong case for its virtues, especially in his case. If one were to live in a forest for weeks on end, fasting would quickly turn into an extraordinarily necessary skill. Siddhartha seems quite proud of his three skills, speaking very highly of fasting, which is quite obscure. The reason for this is because these are the only talents he has. Everyone is pleased with their accomplishments. It just so happens to be that Siddhartha’s are these three skills. Siddhartha, as evident in this quote and in his wanderings with the Shramanas, does not need ‘things’ to be satisfied.
Hesse’s use of word choice in a very detailed, metaphorical, and often poetic way, brings the text to life in many instances throughout the story. For example, his use of the word “siege” in the second to last sentence in the passage is quite interesting. By using this, he metaphorically compares a bout of hunger to an invasion or battle, which adds another level of depth to the text. In addition to “siege” being used as a metaphor, it is also used to add kinesthetic imagery. Everyone gets ‘hungry’. However, a “siege” of hunger is quite profound. With this in mind, the reader can now feel the pain one would experience from this.
“She drew him to her with her eyes. He put his face against hers, placed his lips against hers, which were like a freshly cut fig. Kamala kissed him deeply, and to Siddhartha’s great astonishment he felt how much she taught him, how clever she was, how she mastered him, repulsed him, lured him, and how after this long kiss, a longer series of other kisses, all different, awaited him. He stood breathing deeply. At that moment he was like a child astonished at the fullness of knowledge and learning which unfolded itself before his eyes,” (Hesse 57).
ReplyDeleteThis passage occurs in Chapter five, when Siddhartha has just arrived to a new town and meets the beautiful Kamala with whom he becomes enamored with. A first kiss is monumental for Siddartha, especially considering the fact that prior to this moment, his previous religions forbid him from accepting eye contact from a woman--let alone kiss one. Kamala swiftly becomes a symbol of love, lust, and desire for Siddhartha who becomes deeply distracted from his path to enlightenment. Siddhartha, wishing become closer to her, agrees to acquire more money, clothing, and status to be able to spend time with her, leading him to meet and eventually work for the merchant, Kamaswami. This excerpt is especially significant because it marks the beginning of Siddhartha’s exploration of all things worldly--love being the most significant. He is rejecting the teachings of all his religious beliefs, becoming increasingly driven by his senses and yearning for the beauty of the world. Kamala presents him with an entirely new experience when she “kissed him deeply, and to Siddhartha’s great astonishment he felt how much she taught him”, but even so, in a later conversation between Siddhartha and Kamala, he is troubled by the sinking thought that he cannot truly love. Love is a recurring motif in the novel, and becomes another hoop for Siddhartha to jump through on his path towards Nirvana. At first it is presented as a worldly obstacle keeping him from pure enlightenment, but he later learns that he must accept love--and all of its pains--to become truly at bliss.
Blog #3
ReplyDelete9/24/15
Diana Carey
“Most people, Kamala, are like fallen leaves that blow and whirl about in the air, then dip and fall to earth. But others, only a few, are like stars, which move on a fixed course w
here no wind reaches them; they have their law and their course within them.” (Hesse 57)
This passage is found at the end of the fifth chapter, which is entitled Kamala. This chapter covers Siddhartha’s journey from being a shramana to a successful businessman under the guidance of Kamaswami. Also, the chapter chronicles the growth in the intimate relationship between Kamala and Siddhartha. This short passage compares humans to objects in the sky. There are people who let life just happen to them like leaves falling through the air, or there are people who set their life on a course and don’t let anything distract them or pull them away, like stars. He compares Gotama to a star and all of his followers to leaves. Gotama is a star because he doesn’t let the world affect him because he contained the law and teachings inside of him. Where as his disciples are leaves because even though they follow the Exalted One’s teachings and live his ways, they do not contain the law and teachings within themselves. This passage is significant to the chapter because Siddhartha says these things to downplay his own intelligence to Kamala. This characterizes Siddhartha and Kamala’s relationship because their relationship based upon mutual beneficiality not “one upping” each other on the terms of knowledge or spirituality.
“I have taken thousands of people across and to all of them my river has been nothing but a hindrance on their journey. They have travelled for money and business, to weddings and on pilgrimages; the river has been in their way and the ferryman was their to take them quickly across the obstacle. However, amongst the thousands there have been a few, four or five, to whom the river was not an obstacle. They have heard its voice and listened to it, and the river has become holy to them, as it has to me,” (Hesse 106).
ReplyDeleteThis passage, taken from “The Ferryman”, is one of many references to the symbol of the river and its power and influence. Representing time, life, and the path to Nirvana, the river is essential to Siddhartha’s journey. Siddhartha, who has come across the river at two points within his life, always reaches it when he is at a spiritual crossroads. The first time being when Siddhartha has just experienced his awakening after leaving Govinda with Gotama the Buddha, and the second being when he has left his life of sensual desire to wander. It is in this excerpt that Vasudeva has accepted Siddhartha into his home, has listened to Siddhartha tell the story of his journey thus far, from his life as a Brahmin, to a Samana, to a rich man, to a child born anew in the world. It is with the river that Siddhartha has seemed to have found what he needed. He is learning but he is not being taught. He listens to the river, and watches the way that the water glistens and flows. Vasudeva explains how to most travelers, the river is none more than a block in their path that they must go over, but to a small few, the river is seen by them to be their path to holiness. This is important because one of Siddhartha’s large struggles, especially when living as a rich man, was to not become an ordinary person with ordinary priorities. From Vasudeva, Siddhartha learns that you must truly listen with an open ear, and look with childish eyes to understand the world, both spiritually and physically. The river shows Siddhartha how to truly listen, how to understand the complexity of time itself, and by the end of “The Ferryman”, Siddhartha’s “smile began to resemble the ferryman’s, was almost equally radiant, almost equally full of happiness, equally lighting up through a thousand little wrinkles, equally childish, equally senile”.
Blog #4
ReplyDelete9/28/15
Diana Carey
“Siddhartha walked through the forest, was already far from the city, and knew nothing but that one thing, that there was no going back for him, that this life, as he had lived it for many years until now, was over and done away with, and that he had tasted all of it, sucked everything out of it until he was disgusted with it. Dead was the singing bird, he had dreamt of. Dead was the bird in his heart. Deeply, he had been entangled in Samsara, he had sucked up disgust and death from all sides into his body, like a sponge sucks up water until it is full. And full he was, full of the feeling of been sick of it, full of misery, full of death, there was nothing left in this world which could have attracted him, given him joy, given him comfort.” (Hesse 68)
This passage is pulled from the very beginning of the eighth chapter of Siddhartha, entitled “By the River.” The chapter takes place right after Siddhartha decides to leave his life with the child people because he felt it was bad for him and bringing him nothing good. Hesse uses anaphora in the passage because it draws readers in with a sense of participation. The bird mentioned in the passage is a metaphor to what Siddhartha feels his soul is. Hesse’s word choice makes the emotions Siddhartha is feeling more accessible and relatable to the audience. By varying his syntax, Hesse keeps the audience enthralled. Up until this point in the novel, Siddhartha hasn’t had truly a low point. For the entire span of the story, he’s tried new things and struggled with successes and failures, but has never truly hit rock bottom. This is Siddhartha’s rock bottom. He keeps referencing death and wishing he was dead. He wants nothing more in the world than to be gone, and he believes no one can save him or comfort him. As a reader, it is easy to relate to these feelings and empathize with Siddhartha. This passage is significant because after this, he decides upon apathy, decides to not try with anything, even living, as he sits down on the bank of a river that he crossed once before. As he sank towards death, he subconsciously muttered the Om, a fragment of his past. Which brings his character full circle from Brahmin to heathen and back again.
“Vasudeva listened with great attention. As he listened, he took everything in, origins and childhood, all the studying, the seeking, all the joys, all the troubles. Of the ferryman’s virtues, this was one of his greatest: He knew how to listen as few people do. Though Vasudeva spoke not a word himself, the speaker felt him receiving his words into himself, quietly, openly, unhurriedly, missing nothing, not jumping ahead through impatience, attributing neither praise nor blame - just listening. Siddhartha felt what happiness can come from opening oneself to such a listener, having one’s own life - one’s seeking, one’s suffering - enter this other’s heart.” (Hesse, 81-82)
ReplyDeleteIn the excerpt above, Siddhartha and Vasudeva, the ferryman, befriended each other and they are getting to know one another. Siddhartha shares stories about his origins and his life’s journey, along the lines of how he left his family behind and followed the shramanas, became rich, fully clothed in fancy fabrics, and had his belly stuffed with delicious foods, and how he left his sumptuous lifestyle behind and ended up conversing with the ferryman. As Siddhartha pour out all of the things he has witnessed and suffered through, Vasudeva listened wholeheartedly and with great attention, and it was as though he was devouring, absorbing, and soaking up every single word that came out of Siddhartha’s mouth. Vasudeva’s great listening skills were acquired by listening to the many voices of the river whenever he had questions or doubts. Siddhartha took note of this and how a person such as the ferryman, can be so happy and obtained a skill that not many people possess or understand the gist of. After realizing that he wanted to learn and listen to the many voices of the river, Siddhartha decides to add onto his life story, by taking shelter with the ferryman and becoming his assistant. As time went on Siddhartha learns much more from the river than from everyone that he has followed thus far.
Your analysis is really interesting. It made me think about another section of the book. I thought about the chapter “Om," where Siddhartha tells Vasudeva about his feeling and what he did the day he lost his son. Vasudeva has proved himself such a talented listener that SIddhartha shared with him a wound that was still burning quite fiercely. Siddhartha felt his pains and anxieties crossing over him, like bathing in the river, where you stay until you are one with the water. Vasudeva shows him how to very closely listen to the river, even closer than in years before. The voices of the river blend together, into one lament, into the music of life. The voices formed one word; “Om.”
Delete“The world had caught him – pleasure, greed, and indifference – and finally even the vice that he had always despised and derided as the most foolish of all, craving for possessions. Property – possessions and wealth – had finally also snared him. That, too, for him was no longer a game over empty trifles but had become a weight and chain. By a strange and devious route, Siddhartha had fallen into the ultimate and most despicable of addictions – playing dice. From time to time, he ceased to be a Shramana…” (Hesse 62).
ReplyDeleteBy this point, Siddhartha’s values have done a 180˚ turn. He has replaced “thinking, fasting, and waiting” with “pleasure, greed, and indifference”. Siddhartha shows a pattern of these sudden shifts in lifestyle and thinking throughout the novel. He was living a pleasant life as a Brahmin then immediately gave it up when the Shramanas came to his town; he was fine with them until he quickly left to see the Buddha, etc. This shows Siddhartha’s tendencies to be constantly moving around. Siddhartha most likely does this because everywhere he goes, until the end of the book, he never reaches his ultimate goal of enlightenment. Even after noticing his nomadic tendencies, it was still surprising that he spiraled into a gambling addiction. Siddhartha always seems to think he is better than everyone else, but after reading this, he seems just like the “child people” he so despises throughout this part of the book.
Again, Hesse’s work gives so much added feeling to the text. One literary device he uses is metaphor. Hesse employs this element when he writes that “craving for possessions… had snared him” With this, he is comparing a desire for things to a prickly bush to display its hold and power over Siddhartha. Hesse also uses personification in the opening sentence of this passage. He personifies the world as a captor or monster saying, “the world had caught him”. This outlines an underlying theme throughout the novel, which is that the world and “worldly pleasures” are inherently evil; one must resist them to find enlightenment. This follows Jean Jacque Rousseau’s philosophy that people are good, but society corrupts them. This suggests that Hesse studied Rousseau’s work and possibly the works of other philosophers.
““Excuse me,” he said, “I want to speak to you in all friendship. I see that you are torturing yourself, I see that you are troubled. Your son, my friend, causes you grief, and he causes me grief too. The young bird is used to another life, another kind of nest. He has not, like you, run away from wealth and the city out of revulsion and a sense of excess. He had to leave all that behind against his will. I have asked the river, my friend, many times I have asked it. But the river laughs, he laughs at me, he laughs at you and me; he shakes with laughter over our foolishness. Water seeks water, youth seeks youth. Your son is not in a place where he can flourish. You ask the river yourself, you listen to it too!”” (Hesse 92)
ReplyDeleteThis is a quote from Vasudeva in the chapter: “The Son”. He is attempting to convince Siddhartha to let his son leave and go back to the city where he came from. In this passage, Herman Hesse makes use of the literary technique of personification when Vasudeva speaks of the river. This personification of the river is used continuously throughout the novel, and it allows the river to, in a way, become a character of its own. In this instance, the river takes on the character of a person who is laughing and mocking Vasudeva. The river implies that it is obvious that the son should return to the city. Vasudeva goes on to say that, “water seeks water, youth seeks youth”. With this phrase, he metaphorically compares the river to children such as Siddhartha’s son. Just as water comes together and flows with other water like in the river, children naturally seek out other children. Vasudeva also compares Siddhartha’s son to a “young bird”. This comparison makes use of the literary device of metaphor to relate a bird in the wrong nest with Siddhartha’s son who is in the wrong home. The “young bird” metaphor can also be applied to explain the necessity for Siddhartha’s son to ‘fly away’ back to the city, similar to birds migrating back to their homes in the summer. This passage foreshadows Siddhartha’s son’s eventual escape, which crushes Siddhartha, but in turn shows the cyclical nature of life. Just as Siddhartha left his father, Siddhartha’s son leaves him.
“Every sin already contains grace within it, all little children already have an old person in them, every infant has death within it, and all dying people have within them eternal life. It is not possible for any person to see in another how far along the way he is. In the depths of meditation lies the possibility of cutting through time, of seeing the simultaneity of all past, present, and future life, and that within that, everything is good, all is perfect, all is Brahman. Thus I see whatever is as good. I see that life and death, sin and holiness, intelligence and foolishness, must be as they are. It all only requires my consent, my willingness, my love acceptance and it will be good for me, can never harm me.” (Hesse 111)
ReplyDeleteThe passage above is taken from the last chapter of the book “Govinda.” In the passage, Siddhartha is explaining and sharing his ideas that came to his mind with Govinda. To pretty much sum up what Siddhartha had in mind on the first two sentences of this excerpt, he is basically saying that behind everything, every person, and every actions there are already some things that are planned out for them and everything happens for a reason. Everything that you do has a cause-and-effect, and it will react with your future - it might be a bad or a good thing, who knows. Siddhartha recognizes that each and everyone of us needs to register the fact that the life that we have been given is something that is beautiful and incredible. We need to stop taking the things in our lives for granted and be grateful for what we are given. In the last part of this extract, Siddhartha talks about how life, death, sin, holiness, intelligence, and foolishness is necessary, and their purpose must be as they are. I believe that he is making reference to the yin-yang’s symbolic meaning of a perfect balance. Things in life are not completely black or white, and one cannot exist without the other. Everything has a balance of some good and some evil.
ReplyDelete“No longer knowing whether time existed, whether this display had lasted a second or a hundred years, whether there was a Siddhartha, or a Gotama, a Self and others, wounded deeply by a divine arrow which gave him pleasure, deeply enchanted and exalted, Govinda stood yet a while bending over Siddhartha’s peaceful face which he had just kissed, which had just been the stage of all present and future forms. His countenance was unchanged after the mirror of the thousand-fold forms had disappeared from the surface. He smiled peacefully and gently, perhaps very graciously, perhaps very mockingly, exactly as the Illustrious One had smiled,” (Hesse 151)
It is in this excerpt, taken from the final chapter, “Govinda”, that both Siddhartha and Govinda have found what they have both been relentlessly searching for their entire lives. In the chapter prior to this, Siddhartha reaches Nirvana. Through being with Vasudeva and listening to the river, Siddhartha became “...one who is no longer confronted with conflict of desires, who has found salvation, who is in harmony with the stream of events, with the stream of life, full of sympathy and compassion...belonging to the unity of all things,” (Hesse 136). Hesse’s decision to continue Siddhartha’s tale, and once more bring Govinda back allows the reader to experience the wholeness of Nirvana, and the power it can have on people. In the passage above, Siddhartha’s “...peaceful face which [Govinda] had just kissed, which had just been the stage of all present and future forms,” had become that of The Illustrious One and Vasudeva; it had become the alpha and the omega of Govinda’s spiritual journey. However, in a way, Govinda’s path to enlightenment was also the opposite of Siddhartha’s, in that he had to reach Nirvana through Siddartha; not on his own as Siddhartha had always insisted. In contrast, Govinda’s path is still different from Siddhartha’s, and as Vasudeva taught Siddhartha the ways of the river, Siddhartha bestowed upon Govinda the ultimate gift of enlightenment.
This blog is now closed!
ReplyDelete