"His glance turned to icy when he encountered women; his mouth twitched with contempt, when he walked through a city of nicely dressed people. He saw merchants trading, princes hunting, mourners wailing for their dead, whores offering themselves, physicians trying to help the sick, priests determining the most suitable day for seeding, lovers loving, mothers nursing their children—and all of this was not worthy of one look from his eye, it all lied, it all stank, it all stank of lies, it all pretended to be meaningful and joyful and beautiful, and it all was just concealed putrefaction. The world tasted bitter. Life was torture." (Hesse 11) This paragraph in the second chapter of the novel is a contradiction regarding the message of internalized peace that Siddhartha searched in the joining of the Shramanas. His explanation of his inability to gain any further wisdom from the Brahmans in his home led him to the decision to join the Shramanas,but his miserable yet egotistical state after experiencing their life is a paradox to the want of holy bliss and contentment. Constantly criticizing others for their need of material wants, he is thinking of himself as better off than others spiritually because of his dearth of these desires, causing an unconscious mental battle, as he seems detached from the judgement he is forcing upon others. He later states his poverty is due to a need to lose his "I", his material body and to transcend into only his soul, but while he nears his spiritual breakthrough, his ego presents a bigger problem due to the distance of everyone else's journey, using a condescending tone in these relayed thoughts. He is not finding contentment in this situation either, as Siddhartha now views the world as full of filth, decay, not happy or beautiful, but full of lies. His feelings are new, already a dynamic character, as he is changing ideologies from one religion to the next. Feelings of bliss that were chased have vanished, as Siddhartha adopted a pessimistic and cynical view of life. This section is also foreshadowing to Siddhartha's later life transformation, as he goes from being poverty stricken to becoming a rich merchant. This early passage states his apparent disgust at this lifestyle, so if he detests and disagrees with it to such a high level, why does he find it to be a possible path to happiness in a later chapter?
An example I found in the section that would help your analysis is it often mentions him using a mocking tone when talking to Govinda, which shows this judgmental, egoistic side. He often does not show respect to Govinda or anyone he considers spiritually lower than he is, like in the quote you used. All of these people of the world are considered “spiritually lower” because of their desires and needs for material objects. This portrays an angle of Siddhartha that contradicts the feeling of the book, which, as you said, is finding peace and enlightenment. With this attitude he will not be successful in finding his innermost self and becoming one with it. To be enlightened, someone has to be more open minded. Siddhartha is not very open minded in this section, which really affects his mood because he still cannot find the peace he seeks.
Another example from the text that would support your analysis is when Siddhartha first changes from a man who follows religion as a robot, to open to new and interesting paths towards enlightenment. This is seen in part of my idea and piggy backs on your idea. I think it supports your analysis of him as a dynamic character by showing clear and obvious change. He even asks, “-was there any other path worth seeking?” (Hesse, 6) His curiosity then changes in your passage to certainty of his path without question. I believe, as you do, that his negativity is in part due to his believe that the path he is on now is the right one and that it is not as glorious of a journey as he thought it would be.
“But he, Siddhartha, was not a source of joy for himself, he found no delight in himself. Walking the rosy paths of the fig tree garden, sitting in the bluish shade of the grove of contemplation, washing his limbs daily in the bath of repentance, sacrificing in the dim shade of the mango forest, his gestures perfect decency, everyone’s love and joy, he still lacked all joy in his heart.” (Hesse 6) In this passage it states that everyone is happy except for him. “Siddhartha had started to nurse discontent in himself, he had started to feel that the love of his father and the love of his mother, and also the love of his friend, Govinda, would not bring him joy for ever and ever, would not nurse him, feed him, satisfy him.” (Hesse 6) He is searching for enlightenment and to be one with his innermost self. In this chapter he realizes that where he is now, he can never achieve that because he is not happy even though everyone around him is. They loved his knowledge, obedience, and all of the other actions he did. He felt that he knew everything his father, the Brahmans, and his teachers had taught him everything they could, but that was not enough to make him happy. He felt “that they had already filled his expecting vessel with their richness, and the vessel was not full, the spirit was not content, the soul was not calm, the heart was not satisfied.” (Hesse 6) He had a greater learning capacity and wanted to use it. He thought knowledge could bring him joy if he had enough of it. All of this to find Atman in the innermost self and becoming one with that. He had just been going through the motions with the rituals and ablutions because when something does not make you happy, then you tend the do it without sincerity. He knew this and figured the only way to be happy was to leave and live with the Samanas in the forest. They could teach him more knowledge and possibly that would make him content.
You make a very good point about Siddhartha abandoning his past life, and how he feels that if he leaves to go live with the shramanas, that would give him content that he could not find being a brahman. What has been on my mind ever since reading the first two chapters and especially after reading your post, is why did he feel discontent with his current teachings? Why is he the only one that cannot achieve satisfaction from the wisdom of the brahmans? Not one place or thing can give you all the knowledge of the world, but most people are fine with that and feel that it is an adequate amount of information for living life. Siddhartha on the other hand does not feel this way. His thirst of knowledge, might be because he cannot comprehend that life is not just about knowing everything there is to know, but also about experiencing the joy of life itself. His father for instance, he has learned everything Siddhartha has learned but for an ever longer period of time, why has he been satisfied with what the brahmans have taught him? Is it because he is already pleased with life as it is, having food and shelter, a wife, and a very intelligent boy. Is Siddhartha not thrilled with his life as it is, and feels that achieving the ultimate level of knowledge will somehow bring him happiness? At this point I can’t seem to find an answer to any of these questions, but I feel as we dive deeper into the novel, the answers to them will slowly begin to reveal themselves.
“The boy looked big to him and alien. ‘Siddhartha,’ he said, ‘what are you waiting for?’ ‘You know.’ ‘Are you going to keep standing here, till daylight, till noon, till night?’ ‘I’m going to stand here and wait.’ ‘You’ll get tired, Siddhartha.’ ‘I’ll get tired.’ ‘You’ll fall asleep, Siddhartha.’ ‘I will not fall asleep.’ ‘You’ll die, Siddhartha.’ ‘I will die.’ ‘And would you rather die than obey your father?’ ‘Siddhartha has always obeyed his father.’ ‘So will you give up your idea?’ ‘Siddhartha will do what his father tells him.’” (Hesse 9-10). This passage is located near the end of the first chapter of Siddhartha, and gives readers an important insight into Siddhartha, not only about his personality, but also about his family life and the way he interacts with his father. His stubbornness about leaving his bleak and unfulfilling life as the brahman’s son to become a shramana, shows us that Siddhartha will stick to what he wants to accomplish so long as he feels that it’s the necessary action to do. Leaving and subsequently abandoning his past life and family are seen only as a downside that is mandatory, if he wishes to quench his thirst for knowledge and ultimately achieve nirvana. This brings up an important question that I feel we will be considering all throughout this novel and throughout Siddhartha’s quest for wisdom; to what extent is Siddhartha willing to go in order to obtain all the knowledge he wishes to have, and to reach nirvana? He has already shown us that departing from his mother and father forever with only a simple goodbye, to go live a life of constant starvation and physical suffering that is the way of the shramanas, was something he quickly determined he was going to do without hesitation. But what happens when he is suddenly faced with a much more difficult decision that he will struggle with? Will he still move on finding some kind of reasoning that will help him continue, or will he struggle and start contemplating all he has done to reach his goals and if they were of any benefit at all? I feel that for Siddhartha, the road to content will be a longer battle that he has to go through. After all, happiness is what you personally define for yourself as a human being, and Siddhartha has such a high level of expectation for it he may never truly find what he is after.
You make a good point in your analysis about “to what extent will he go to reach nirvana?” With that question in mind, thinking about the passage brings up the example of him also leaving the Samanas to seek Budha. He has, at this point, abandoned his family and his “brothers” (that is how he refers to the Samanas). This creates the pressing question, is abandoning the people the way the find nirvana? Who else will he abandon in his lifelong quest for nirvana? How does this willing abandonment affect his character? I feel that it destroys important relationships. This can have a negative impact later on in the story. We can see throughout the book that Siddhartha does not form great relationships. Proof of this is the relationship with his father. The story never mentioned Siddhartha feeling sad or regret for leaving his family. He also does not treat Govinda very well. It often mentions Siddhartha replying to Govinda in a mocking tone.
“But more than all the others he was loved by Govinda, his friend, the son of a Brahman. He loved Siddhartha’s eye and sweet voice, he loved his walk and the perfect decency of his movements, he loved everything Siddhartha did and said and what he loved most was his spirit, his transcendent, fiery thoughts, his ardent will, his high calling. Govinda knew: he would not become a common Brahman, not a lazy official in charge of offerings; not a greedy merchant with magic spells; not a vain, vacuous speaker; not a mean, deceitful priest; and also not a decent, stupid sheep in the herd of the many. No, and he, Govinda, as well did not want to become one of those, not one of those tens of thousands of Brahmans. He wanted to follow Siddhartha, the beloved, the splendid. And in days to come, when Siddhartha would become a god, when he would join the glorious, then Govinda wanted to follow him as his friend, his companion, his servant, his spear-carrier, his shadow”(Hesse, 4). This passage in the first pages of the novella deeply characterizes Govinda as both a deep admirer to friend to Siddhartha. Govinda loves and admirers Siddhartha almost as one would love god, behaving adoration for everything from his eyes to the way he walks. Though, Siddhartha’s physical features are not all that have gained Govinda’s love but his on a greater, transcendent, level his soul draws more praise than anything else. Govinda’s deep adoration for Siddhartha allows him to understand Siddhartha on better than anyone, including the Brahmans and Siddhartha’s parents. Govinda understands Siddhartha like a true friend. He believes Siddhartha’s path will be the most enlightened the most and lead him to become truly enlightened a possibly reach a ceiling even greater than that of a Brahman. Govinda wishes to follow a similar path as seen later “Now it is beginning, now Siddhartha is following his path”(8). Govinda , as both Siddhartha's friends and admirer wishes to follow a similar path. If Siddhartha were to ascend to godhood, Govinda would not let his friend go alone. Govinda seeks the same enlightenment that Siddhartha. Siddhartha also views Govinda as his closest friend and wishes for Govinda to follow him on his journey “`You have come,` said Siddhartha, and smiled. `I have come,` said Govinda”(11). Siddhartha was delighted that Govinda decided to embark on a journey with him. They both see each other as true friends and companions. Govinda is not only an admirer to Siddhartha but his true friend.
Your analysis is really interesting. It made me think of Mohandas Gandhi and how he commanded loyalty not only with his words, but with the nature of his soul. The indian people would, as Govinda would follow Siddhartha, follow Gandhi to the end of the world. So adamantly did they believe that his way of non aggression is the best path to an independent India, that many subjected their bodies to brutal physical punishment in the Dharasana Satyagraha protest. All Gandhi’s followers loved and revered him as a God, and felt that he would bring India independence. Similar to how Govinda feels that Siddhartha will reach a state of enlightenment above his own expectations.
“ -was there any other path worth seeking? Ah, but no one showed this path, no one knew it, not his father, not his teachers, and sages, not the holy sacrificial chants! They knew everything, the Brahmins and their holy books, they knew everything: the creation of the world, genesis of speech, of food, of inhaling, exhaling, the orders of the senses, the deeds of the gods-they knew an infinite amount. But was it worthwhile knowing all this if you did not know the one and only, the most important, the only important thing? True, many verses in the holy books, especially in the upanishads of Sama-Veda, spoke about this innermost and ultimate-glorious verses. “Thy soul is entire world,” they said, and it was written that in sleep, in deep sleep, a human being goes into his innermost and dwells in Atman. Wonderful wisdom was in these verses, all the wisdom of the wisest was gathered here in magical words, as pure as honey gathered by bees. No, there was no disdaining the tremendous amount of knowledge collected and preserved here by countless generations of the wise Brahmins. But where were the brahmins, were the priests, where the sages or penitents who had succeeded in not only knowing this deepest knowledge but also living it?” (Hesse, 6) In this passage, found in the very beginning of Siddhartha's journey, Siddhartha is shown to be curious about what knowledge lies outside the teachings of the Brahmins. He has followed his teacher's directions and his religion with considerable loyalty and now he seems to be altering his state of devotion, from his teachers to himself. He has finally realized that he doesn’t need organized religion to be enlightened. He can follow his own path and is using the knowledge he has gained over the years to question what path is best for him. Herman Hesse reveals Siddhartha as the dynamic character of this story here. He talks about knowing the “one and only”(Hesse, 6). In saying this he is referring to himself and asking how the Brahmins can possible know all that they teach is right. He feels that his teachers have cheated him by not showing him alternate ways of connecting with himself, Atman. The passage also characterizes Siddhartha as a trailblazer. As someone who will lead and go to the beat of his own drum. He will not take a persons word as truth, but instead wishes to seek his own truth. This quest for ultimate truth and enlightenment is shown to be something that can be unearthed in different ways. The passage challenges the reader to ask him or herself how they will find themselves and achieve not only enlightenment, but knowledge that satisfies and makes the person happy. He obviously doesn’t feel that what has been offered to him in the form of knowledge will bring him joy. If he did this passage wouldn’t exist and Siddhartha would simply never go on his quest. So this passage seems to be one of the most important in the novel as it sparks his interest in finding joy in enlightenment individually.
Your analysis is really interesting. It made me think about the time I had to do my first historical investigation in 9th grade, because I decided to make my own path to success instead of following others in my class, just like what you stated Siddhartha has done by starting his own journey for enlightenment. It was the very start of second semester of freshman year, and just at the beginning of class we were given our first task for our historical investigation, find a topic. Thankfully for us, he had also given us a list with topics that would be easy to research and write on. Most people picked a topic from that sheet, but just like Siddhartha I felt that the path that most people were taking would not truly satisfy me. I wanted a topic that no one in my class thought of picking, and was one that I felt was something I had always wanted to indulge myself with. I picked the Japanese internment camps of WWII, and while others sulked about the historical investigation I enjoyed it. Siddhartha picking his own path to enlightenment shows me that he is not the type of person to follow others because it’s close enough to what he wants, but would rather divert from the rest of the flock to truly find what he is seeking.
"I have seen a man, one and only one, Siddhartha thought, before whom I had to lower my gaze. Before no other will I ever lower my gaze, no other. No other teaching will seduce me, since this teaching has not seduced me. The Buddha robbed me, thought Siddhartha, he robbed me yet he gave me even more. He robbed me of my friend, who believed in me and now believes in him, who was my shadow and is now Gotama's shadow. But he gave me Siddhartha, he gave me myself" (Hesse 29) In this passage, when Siddhartha departs from the Jeta Grove, and leaving Govinda behind, Siddhartha's ego is once more proven. The vain way in which he speaks in this passage, and the content of his thoughts are indicative of his view of superiority over others. Like the ego displayed in the second chapter regarding his new religious views and the judgement imposed on the people surrounding him, place him as a higher rank of spirituality than others according to himself. He considers Buddha to be "the only man lowering his gaze for", which speaks volumes about his personality. Pride showed by Siddhartha conveys his ego, that which he is attempting to lose, because he feels his stance and ranking in religion and society is higher than everyone else's. Another show of his hubris is the manner of which he speaks of Govinda. The fact that Buddha has 'robbed' Siddhartha of Govinda bears resemblance to someone speaking of personal property. He also laments the lack of Govinda due to his devotion to Siddhartha, also thoroughly expanded upon in the first chapter. The act that he thinks of Govinda as his shadow and not his equal is a show of conceit, a want of power, and in no way does it describe the release from ego he craves. The sentence stating that Govinda stopped following him to follow the Buddha has the tone of comparison between him and an Exalted One. His ostentation also adds to his ever-expanding self-admiration, also believing that through the robbing of Govinda, his follower and friend, Buddha gave him Siddhartha, or himself, marking a decline on his spiritual separation from self.
“‘Today we shall hear the teaching from his lips,’ said Govinda. Siddhartha did not reply. He was little interested in the teaching; he doubted it would contain anything new to him, since, like Govinda, he had repeatedly heard the content of this Buddhadharma, even if only second- or thirdhand. But he kept his eye attentively on the Buddha’s head, his shoulders, his feet, on his still, loose hand; and it seemed to him that every joint on every finger of his hand was a teaching, that it spoke truth, breathed truth, smelled of truth, glowed with truth. This man, this Buddha, was in truth who he was even in the moments in his little fingers. This man was holy. Never had Siddhartha so venerated anyone, never had he loved a person as he loved this one.” (Hesse 23) This passage located on page 23 in the third chapter of the novel (Gotama), appears to be the pinnacle of Siddhartha’s quest for knowledge thus far. This man, this Exalted One, is the man that knows all, and has attained liberation. Surely this is the holy being that can give Siddhartha all the information he wishes to have, if there is such an individual that can do so. But after the Buddha’s teaching Siddhartha learned something, and it was not what he was initially searching for. He realized that liberation cannot be achieved through the teachings of others, it needs to be a journey on an individual level. If Govinda, his childhood friend feels that the Exalted One’s teachings were adequate enough, for him to permanently attach himself with him and his followers, then so be it. Siddhartha needs to venture alone for his acquisition of knowledge and liberation, just how the great Gotama once did to attain nirvana. He has so much respect for the Buddha, because he is what Siddhartha wishes to be. A man with an unlimited amount of knowledge that knows all, and sees all. But Siddhartha now knows that this level of pure enlightenment cannot be simply taught to one another as what he was attempting to accomplish during the early part of his life, not even by a man who has reached that level of wisdom himself. A journey must be taken by Siddhartha, a cold, long, and solitary one. He does not know when or where he will eventually achieve enlightenment, or if he will at all. But what he does know is that he’s going “...to attain my goal on my own or die” (Hesse 28). This is the rebirth of Siddhartha, and his new life will now be solely dedicated to his odyssey for liberation, or death.
“I have not doubted for a single moment that you are Buddha, that you have reached the goal, the highest goal towards which so many Brahmans and sons of Brahmans are on their way. You have found salvation from death. It comes to you in the course of your search, on your path, through thoughts, through meditation, through realizations, through enlightenment. It has not come to you by means of teachings! And - thus is my thought, oh exalted one, - nobody will obtain salvation by means of teachings! You will not be able to convey and say to anybody, oh venerable one, in words and through teachings what has happened to you in the hour of enlightenment!” (Hesse 28) This passage is about how to become one with yourself, and, ultimately, find enlightenment this way. In it Siddhartha states the reason he cannot stay with the Buddha and Govinda as a monk. He realized that you cannot find enlightenment through teachings. you have to find it through experiences you have. He has to follow his own path, make his own decisions. Enlightenment is finding yourself. It is different for everyone. What brought Gotama enlightenment may not do the same for Siddhartha. This is why Gotama cannot tell the people how to find enlightenment. He can only teach them about what he discovered, but he cannot say exactly what caused him to become enlightened. What he teaches are generalized teachings everyone can follow. Siddhartha puts this as “It teaches many to live righteously to avoid evil.” (Hesse 28) the teachings are true, but can only help provide a good way to live. They cannot enlighten you. The best teacher is experience, not a person. Siddhartha now relies on his experiences to teach him and help him find enlightenment.
Your analysis reminded me of the idiom " expierence is the best teacher". In school we are taught many important lessons but simply being taught isn't enough. We learn the most when we can apply what we've learned to the world and can reach greater outcomes that before by teaching ourselves new lessons. Expierencing the world more allows people learn at much greater capacities than being taught and to succeed more as a whole. Yhis also applies within the novella, Guatama the Enlightened One has reached such a state not due to teaching but doe to his own experiences. Siddhartha has figured this out and decided to learn not from Guatama not by following his teachings, but emulating his path to enlightenment.
“Siddhartha, upon hearing govindas words, awoke as if from dream. He gazed and gazed into Govindas face. Then he murmured in a voice without mockery: “Govinda, my friend, you have taken the step, you have chosen the path. You have always, O Govinda, been my friend, you have always walked a step behind me. I have often wondered: “Will Govinda ever take a step alone, without me, prompted by his own soul? Look, now you have become a man and are choosing your own path. May you walk it to its end, O my friend! May you find deliverance!” Govinda, who had not fully understood, repeated his question impatiently: “Please speak, my dear friend! Tell me- nor can it be otherwise- that you too, my learned friend, will take refuge with the sublime Buddha!” Siddhartha placed his hand on Govinda’s shoulder: “You have not really heard my benediction, O Govinda. Let me repeat it: May you walk this path to its end! May you find deliverance!” (Hesse, 29)
The passage above is exemplary of how different people have different ways or paths to enlightenment. Siddhartha is implying that he is preparing to leave Govinda for a different path towards happiness. Earlier in the book Siddhartha’s father acknowledges these different approaches. Here we see Govinda on a path followed more commonly, and Siddhartha pulling away from societal norms. Not many people in Ancient India as spiritual as Siddhartha would reject following Buddha on his path. Herman Hesse makes Siddhartha do this to further him as a leader an independent mind, well solidifying his identity as such in a very powerful speech. This is in contrast with Govinda, who follows Siddhartha in every action. At this point their paths will diverge, which I think foreshadows Siddhartha’s path as unique to all others and because of this it will be a lonely one. Herman Hesse also uses repetition in the last two lines to push the idea that this is a key point in Siddhartha's journey, as he is rejecting traditional teachings and following his own path. All well leaving a companion behind in the process. Siddhartha is in a way not only trying to affirm his intentions to Govinda, but is yelling at the reader to recognize that this passage is of great importance.
"Lo, now Govinda also stepped forward, the shy youth, and said, 'I too take refuge with the Sublime One and his Teaching,' and asked to be accepted into the fellowship of the disciples, and was accepted,"(Hesse 28).
This passage is significant because it is Govinda's first instance of character development. So far in the novella Govinda has acted as Siddhartha's shadow, vehemently following Siddhartha's path and not his own. Govinda made his decision without hearing Siddhartha's opinion or choice, illustrating that he's embarking on a path of his own as follower of Gautama. While Govinda was deeply saddened that his friend was not joining him "at that instant Govinda realized his friend was leaving him, and began to weep"(29) he remained content with his choice. Govinda put full faith into his actions and is willing to live with them even without Siddhartha, whom he truly loves and adores. Rather than judging his own or rethinking his decision, Govinda was rather critical of Siddhartha's choice of not following the Sublime One, "and Govinda kept urging his friend to tell him why he did not want to take refuge in Gautama's Teaching..."(30). Govinda had always seen Siddhartha's choices as the the best and even if he was hesitant followed them. Now Govinda truly believes he is in the right and hopes Siddhartha would follow the path he chose with him unlike when Govinda chose a path and Govinda followed. The passage above is significant as it highlights Govinda's character development and separation from Siddhartha.
“Siddhartha learned something new on every step of his path, for the world was transformed and his heart enchanted.” “All of this, a thousand-fold colorful, had always been there, always the sun and moon had shone, always rivers had roared and bees had buzzed, but in former timers all of this had been nothing more to Siddhartha than a fleeting, deceptive veil before his eyes, looked upon in distrust, destined to be penetrated and destroyed by thought, since it was not the essential existence, since this essence lay beyond, on the other side of, the visible. But now, his liberated eyes stayed on this side, he saw and became aware of the visible, sought to be at home in this world, did not search for true essence, did not aim at a world beyond.” (Hesse 35) This passage is just after Siddhartha renounced teachings and set out on his journey to find himself through experience and not teachings. In this he feels as if he is seeing the world for the first time. Everything is good, new, beautiful. Before this, everything was simply a delusion. There was more there than meets the eye. He assumed this was an untrue illusion and had searched for something he realizes was never there to begin with. It is like the quote “Stop and smell the roses.” This is typically told to people who do not appreciate life and are always stressed and in a hurry. This relates to this passage because Siddhartha had been like the stressed, hurried people who do not appreciate life. He may not have been hurried and stressed, but he did not appreciate the beauty of the world and life around him. He had always mistook it for ugly and mistrusted it. In this passage he is like the people that are taking life slower, noticing the beauty, being happy. It is almost like Siddhartha has been reborn and his eyes are open to this world and not searching for something deeper.
“This is the way I enter this city, thought Siddhartha-under a gracious sign. He felt drawn to enter the grove immediately, but he reconsidered and for the first time became aware of how the servants and maids at the entrance had looked at him, how disdainfully, with what suspicion, what rejection. I am still a shramana, he thought, still an ascetic and a beggar. I cannot stay like that; like that I cannot enter the grove. And he laughed. The next person who came along the road he asked about the grove and the name of the woman. He learned that it was the grove belonging to Kamala, the famous courtesan, and that in addition to the grove, she owned a house in the city. Then he entered the city. He had an aim now.” (Hesse 42). The passage above is one that I believe is of great importance pertaining to the story. For the first time in Siddhartha’s journey and most likely his life, he recognized how others had looked at him in a strange way, and felt that they were judging him because he was a poor shramana. This is a great deal of change from the Siddhartha that we knew that first began his journey with his best friend long ago. Back then, he did not bother with the fact what people thought of him and what he was wearing and doing, because he felt that they were living in two completely different worlds. Theirs were based upon wealth, possessions, and social status, while Siddhartha’s was based upon the inner ego and the quest for enlightenment. In fact, during the beginning of his journey after walking past merchants, princes, prostitutes, and doctors, he believed that “It was all a lie, it all stank, it was all putrid with lies” (Hesse 11). Why is he now contradicting himself by wanting to assimilate with a society that he does not understand, and did not want to understand up until this point in time? My thought on this, is that deep inside himself he had always secretly wanted to experience the life of a common city dweller. He wanted to experience love, wealth, the owning of possessions, and other aspects of life that he had never gotten to know and understand as a shramana, or even as a brahmin. He feels that maybe one of these might make him happy, and then maybe the need for reaching enlightenment won’t be necessary any longer. This shows the desperation that Siddhartha has for being contempt with his life. To struggle hard and suffer for the reaching of one end goal that you have spent your entire life trying to accomplish, and then suddenly abandon it for a life you have always never understood and loathed is troubling to me. Does Siddhartha feel this lost? Surely he can ultimately reach the goal of achieving nirvana, but if he gets sucked into the city life and all of its dark and ugly corners, he may never be able to reach what he has always been destined to reach.
"No shramana, I have no fear of that. Has a shramana or a brahmin ever been afraid that someone might come and get him and steal his erudition, his piety, and his profundity? No, because they are really a part of him, and he gives of them only what he wishes and to whom he wishes. That is the way it is, and it is just the same with Kamala and the joys of love..." (Hesse 45) Siddhartha in this passage is speaking to Kamala, from whom he wants to learn love. He had just spoken about his stay as a shramana, questioning Kamala if his current state of being was enough for her. He had just reached enlightenment, separated himself from his physical being and was one with the environment around him. Siddhartha, full of pride, feels as if his past experiences and recent enlightenment are sufficient, yet Kamala, in a condescending tone, one that someone may use to explain to children, tells him otherwise. Love, she said, is an art and another form of teaching, just as Buddha's steps towards enlightenment were. One that teaches must be willing and in the disposition to do so at their own terms, for "you cannot steal [love]", it must be given willingly and with both parties in agreement. Siddhartha, having newly discovered his true self, is now exploring different means of happiness he had no access to while with the shramanas, in this case, women. The values he once held will be broken too, as he must be wealthy and have possessions in order for Kamala to take him in as her student. Siddharhta seems to be going in a backwards path, for if he just discovered his true sense of self, and separated himself from material needs for three years, why does he now resort to these as a necessity to understand happiness in life?
“During the night, as he slept in the thatched hut of a ferryman by the river, Siddhartha had a dream: Govinda was standing before him, in ascetic’s yellow robe. Govinda looked sad, and sadly he asked: “Why did you leave me?” Siddhartha then hugged Govinda, wound his arms around him, and as he drew him to his breast and kissed him, it was no longer Govinda, it was a women, and full breasts welled out from the woman's garment, and Siddhartha lay on her breast and drank. The milk from the breast tasted sweet and strong. It tasted of women and man, of sun and woods, of creature and flower, of every fruit, of every pleasure. Her milk left him drunk and senseless.” (46)
As the passage begins Siddhartha dreams of an interaction with Govinda. Govinda is in a yellow rope. This could represent the illumination of knowledge, as the rope is from the ascetics who follow Buddha. Immediately, contrast is obvious between the color symbolism in the rope, and Govinda’s emotions. He is declared to be in a sad state, which is funny because one would think this illumination would have brought him happiness. He proceeds to ask Siddhartha, “why did you leave me”, Which suggests that Govinda perhaps has taken the wrong path towards happiness. In pursuit of knowledge he has left a friend behind. It seems that Govinda’s true path to enlightenment was with Siddhartha. At least that is what the dream is implying. Moving on, the passage takes a strange, but symbolic turn. Siddhartha breast feeds from a female Govinda. The child like state he has been put in represents his next step in the journey towards enlightenment as childish. Children are often described as curious and surprised at every new thing they encounter. This seems to be what Siddhartha's next stage will need from him. A childlike view on life. The milk he enjoys is the new knowledge he will gain on this new stage of enlightenment. Finally he is left drunk and senseless, symbolizing how too much enjoyment will lead to a speed bump in his path. This is seen later as he is corrupted by money and materialism in Kamala’s town. The riches of the “child people” will leave Siddhartha greedy.
"Siddhartha learned something new at every step along his path, for the world was transformed, and his heart was enchanted. He saw the sunrise giver the wooded mountains and setting over the distant palm-lined shore. At night he saw the stars arranged in the sky and the crescent moon drifting like a boat in the blue"( Hesse, 43).
This passage highlights Siddhartha's awakening and new found perception of the world. Prior to the passage Siddhartha decided to live life through experience and not learning. His journey has become about finding himself and through that his perception of the world.The world itself has not changed "all this, myriad and motley,had existed always"(43).The world has remained constant, what has changed is Siddhartha. Siddhartha's awakening has pushed his growth to further depth. His eyes now niece the material world rather than beyond"But now his liberated eyes eyes remained on this side, he saw and acknowledged visibility..."(43) Siddhartha focus more on his surroundings and does not care as much for the the world beyond it. In the beginning of the novella Siddhartha was more focused on beyond the material world. This passage signifies Siddhartha's character development.
“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 dreamt of, dead was the bird in his heart. Deeply he had been entangled in Sansara, 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 being 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 62) Siddharth has driven head first into an all time low. He now realizes how the voice inside, the little bird, has died. It is like how a frog is placed in a pot of slowly boiling water and does not realize the danger until it is too late. Everything he had worked so hard for, all the things he thought would help bring him enlightenment died. This is because being with the childlike people for too long slowly poisoned him, made him like him. Like the frog, and like the bird, he slowly boiled, his singing became dimmer, but he did not realize the impending doom of this. Also, due to the typical structure of novels, it can be deduced that this is the climax. This is the ultimate problem, and the solution is close. The events leading up to now have slowly darkened his view of life again. When he first started out to live with the childlike people, everything was good, new, bright, beautiful, full of life. Now that he has run away from the childlike people, his view is bitter, miserable, hateful. Evidence of this is “There was nothing left for him, except to annihilate himself, to smash the failure into which he has shaped his life, to throw it away, before the feet of the mockingly laughing gods.” (Hesse 63)
You made a very good point about this being the climax, as Siddhartha's view on life has never been lower, proven with his future wish of death in a later passage. However, I'd like to argue that it is not running away from the child people that caused this new view on life, but rather, it is his own pride being a separate entity from his persona. Siddhartha started to gamble and live the life of a rich man while still with the child people. He initially looked down upon Kamaswami and the others for their need of materials, yet in the end, he ends up looking down on himself as "Every time he awoke from this ugly spell... shame and revulsion came over him" (Hesse 63). His turn from superiority for his dearth of these needs into the realization that he was as dependent as the next person is what caused the downfall of his perspective on life.
“‘And now, Siddhartha, what are you now?’ I do not know, any more than you do. I am on the way. I was a rich man and am one no longer. What I will be tomorrow, I do not know.’ ‘You lost your wealth?’ ‘I lost it, or it me. It got away from me. The wheel of forms turns swiftly, Govinda. Where is the brahmin Siddhartha? Where is the shramana Siddhartha? Where is the rich man Siddhartha? That which is impermanent changes swiftly, as you know, Govinda.’ Govinda looked at at the friend of his youth for a long time with doubt in his eye. Then he took leave of him as one takes leave of a prominent person and went on his way.” (Hesse 73).
This passage located in the chapter “By the River”, is one that I believe shows just how much Siddhartha has changed, and experienced since the last time him and Govinda have meet. Siddhartha managed to obtain an enormous amount of wealth, relatively quickly as a trader starting from virtually nothing as a shramana, which is only dreamt of by very many and achieved by only few. Along with this wealth though, came drinking, gambling, and depression, which one does not associate with the possession of money and fame, but will eventually enter their lives over a period of years just as we witnessed it entered Siddhartha’s. This reminded me that Siddhartha is a human being like you and me, and like us he can make mistakes and fall into dark places. Siddhartha learned a great deal from his temporary life with the child people though, and is part of his journey to enlightenment, and part of him. Despite all that, Siddhartha only shared with Govinda, his best friend, that he was once a rich man. He neither delved into any specific events that have occurred, or gave him a somewhat basic summary of what his life was after leaving him with the Exalted One. Is it that he believes telling him would take too long and be perplexing, or is it because he is reluctant to explain to Govinda the life he had lived, which is one he had previously expressed discontent towards all his life before with his companion? Either way Govinda knows that Siddhartha is keeping a lot away from him, but knows that it would be best to just listen to what Siddhartha has to say, then move on to his duty as a buddha.
“As a youth I dealt with asceticism, with thinking and meditating, seeking Brahma, honoring the eternal in Atman. But as a young man, I followed the penitents, lived in the forest, suffered heat and frost, learned how to hunger, taught my body castigation. Prompt and wonderful, in the Teaching of the great Buddha, enlightenment came to me, I felt knowledge about oneness of the world circulating in me like my own blood. But then I had to get away from Buddha too and from the great knowledge. I went and I learned the pleasure of love from Kamala, learned business from Kamaswami, piled up money, wasted money, learned to love my stomach, learned to flatter my senses. I had to spend many years losing my spirit, unlearning how to think, forgetting the oneness. “Is it not as if I, a man, gradually and very circuitously became a child again, as I, a thinker, became a child person? And yet the bird in my chest did not die. But what a way it was!” (Hesse 85)
In this passage, Siddhartha reflects on the paths he has tried in order to direct himself towards enlightenment. As he thinks about these trials he realizes that really all of these have been apart of one big path towards enlightenment rather than individual paths which have failed. The supposed failures, have actually been moments of learning and have taken him even closer to his goal. And all this really fits into the new person he has, yet again, morphed into. Positive and curious about the world, all along he has thought that there was one right path for him. That he has been wasting his potential. Now, he suddenly feels that all that life has to offer is valuable and beautiful. Once he had let go of trying to be enlightened, he was finally able to know his path was true and natural for him. I find this all ironic, because he has clearly explained that he does not need a teacher to climb the steps to his goal. Yet he has learned so many lessons from so many people, such as Kamaswami, Kamala, and the ferryman. They all have in some way guided his journey in some way or another.
"...[H]e had reached the end. There was nothing left for him to do but extinguish himself, to smash the ruined figure of his life, to throw it away at the feet of the sneering gods. This was the great retching he longed for: death, the shattering of the form he hated! Let the fish eat him, this dog Siddhartha, this madman, this spoiled and rotten body, this flagging, abused soul! Let the fish and crocodiles devour him, let the demons tear him to pieces!" (Hesse 69) Siddhartha has reached nadir in his life. What he thought he would not become: a selfish and pretentious man, coveting riches and wealth is what through the process of time, he became. Although he argues that his superiority to the child people is still present, the state in which he is in contradicts his thoughts, yet arguably are true to some extent. The pleas of death he makes, "Let the fish eat him, this dog Siddhartha, this madman, this spoiled and rotten body, this flagging, abused soul!", are in third person, indicating that he still does not identify himself with his body, and sees it merely as a vessel for his essence. He displays a different set of beliefs, values, and feelings than those he did at the beginning of the book. Siddhartha was once a man looking for bliss, for spiritual enlightenment, and with the beginning of his search for these in the practice of love and riches, his quality of life has deteriorated. When before he believed in reincarnation, the body being merely a passing host, he now wishes for his passing, the end of Siddhartha as he knows it. He thought of every trial that arrived at his presence as trivial, able to be surpassed, but his realization at his loss of knowledge of fasting, of meditation, of material disconnectedness is gone, leaving him in a dark place in his life, which he will surpass at a later time, but nonetheless, the change in his thoughts are grand.
"Siddhartha had learned how to do business, wield power over people, take pleasure with a woman; he has learned how to wear beautiful clothes, command servants, bathe in fragrant water. He had learned how to eat delicately and meticulously prepared dishes...He had learned how to make dice and play chess, watch dancing girls, be carried in a sedan, sleep on a soft bed, Yet he still felt different from other and superior to them; he had always watched them with a touch off scoffing, with a touch of scorn, the very scorn that a samana always feels towards people of the world" (Hesse, 68).
This passage is significant because of it highlights an overwhelming part of Siddhartha's personality, his ego especially his pride as a samana. Siddhartha becomes more accustomed to the life the rich. Siddhartha is more tied to the material world but his ego never falters. While with the samanas, in his original home, and even of among the Buddha himself Siddhartha's large dominant ego had always remained as a constant in his life. Siddhartha's ego has caused him to look down among his rich peers and partner Kamaswami "when Kamaswami was ailing when he was angry, when he felt offended, when he was plagued by his merchant worries, Siddhartha had watched him scornfully"(68). Siddhartha's Ego has caused him to look down on those who live a similar lifestyle to his own. Siddhartha eventually becomes sick of himself " but above all, he was disgusted by himself, at his fragrant hair, at the smell of wine from his mouth, at the slack fatigue and surfeit of his skin"(73). Siddhartha's pride as a samana cannot allow him to tolerate his own life ruled by material possessions. Siddhartha's who judged those around experiences that same judgement that even his own ego cannot escape. While Siddhartha's ego has caused him to judge others his pride cannot stop him from judging himself.
Your analysis is very interesting. It reminded me of the second chapter in the book, when Siddhartha first joins the shramanas. When he does so, he scorns the daily occurrences of those not looking towards spirituality,as "none of it was worthy of his glance... it was putrid with lies" (Hesse 11). His first desire is to rid himself of want of material needs, to rid himself of his ego, and so these two passages contrast each other. The dynamic character that is Siddhartha changes his values when the different attempts at nirvana falter. What he once vowed to never succumb to, greed, desire, and lust, he embodied and embraced once he became Kamala's student in passion and love.
"'When someone seeks,' said Siddhartha, 'it can easily happen that his eyes only see the thing he is seeking and that he is incapable of finding anything, incapable of taking anything in, because he is always thinking about what he is seeking, because he has an object, a goal, because he is possessed by this goal. Seeking means having a goal, but finding means being free, open, having no goal" (Hesse 108). This passage in the last chapter of Siddhartha's story summarize the frustrations and hardships Siddhartha went through during his journey of self discovery. Starting with deserting the Brahmans, leaving the Shramanas, abandoning his friend and the closest thing to perfection he had discovered, and later deserting a life of riches and privileges in order to follow the ways of the river, Siddhartha has undergone several changes in his life. Govinda has heard of him, as he once heard of Gotama, described as venerable and wise beyond their years. The story of Siddhartha seems to be repeating once more, starting with a son's abandonment. Siddhartha once said enlightenment can't be taught, yet he instructs Govinda and it is insinuated that he has instructed many more while helping them cross the river. Siddhartha has finally gotten rid of his ego, he has a hubris no more. His spiritual contentment was reached, although in an unconventional manner, for he is not following a deity or religion as he once sought out to do, but is following nature and water, ever changing and ever present. By expressing in this passage that there is a difference between searching and finding, Siddhartha is putting his pride aside and admitting the wrong manner in which he looked for bliss. The rise and fall of his morals, values, and ego were the experiences he needed in order to achieve this enlightenment, and not the teachings and practices from the cultures themselves. Siddhartha, in searching for himself, found himself among the errors he had, the missteps, the retrogrades in his life. By sharing his new found nirvana and wisdom with Govinda, Siddhartha aided him in finding his own essence, and finally ridding Govinda of being the shadow he provided to anyone he found worthy enough to follow.
“‘ When someone seeks,’ said Siddhartha, ‘it can easily happen that his eyes only see the thing he is seeking and that he is incapable of finding anything, incapable of taking anything in, because he is always only thinking about what he is seeking, because he has an objective, a goal, because he is possessed by this goal. Seeking means having a goal, but finding means being free, open, having no goal. Perhaps you, venerable one, are indeed a seeker, for in striving after your goal, there is much you fail to see that is right before your eyes’” (Hesse 108).
In this passage, Siddhartha was speaking to his old friend Govinda. This has been their second encounter after they had both went separate ways in search for enlightenment, and once again the now old and frail Govinda failed to recognize Siddhartha. What makes this encounter different than the one before, is that now Siddhartha has been able to attain nirvana while Govinda has not yet reached the stage of enlightenment. Siddhartha has managed to do so because he chose the path of finding, while Govinda chose the path of seeking by remaining with Gotama and the monks. This is what the now enlightened Siddhartha is attempting to convince Govinda is different between them, and why he determined to no longer follow the teachings of others so many years ago. When Siddhartha started his journey when he was still a young man, he was attempting to seek knowledge, he wanted to know all there was to know, because that is what he speculated the key to obtaining enlightenment and reaching nirvana was. But he was wrong. When you seek for something, you blind yourself to all that is around you that you believe isn’t directly related to your objective, or end goal. When you do so, you tend to not explore all there is to explore and find, and this can ironically lead to you never achieving the goal you have set out to complete in the first place. This is what Siddhartha attempts to show Govinda in their conversation, but he fails to understand. Is this because he has followed the Exalted One’s practices for so long, that he cannot seem to think about things in a different way or viewpoint? Nevertheless Siddhartha puts it clearly, you will not find what you seek for, as you are constricted by your own ideological boundaries and limits that you impose upon yourself. But if you attempt to find rather than seek, your mind will be more open on your quest, and the chances of being successful will be ever more greater.
“This face resembled another face, that he had once known and loved and also feared. It resembled the face of his father, the Brahmin. And he remembered ages ago, he, a youth, had forced his father to let him join the penitents, he remembered saying goodbye to him, going away, and never returning. Had not his father also suffered the same pain that he was now suffering for his son? Would Siddhartha not have to suffer the same fate?” (Hesse, 115)
This passage can be found towards the beginning of the chapter Om, where Siddhartha is met with the pain of letting his only son leave him. As he peers into the river at his feet he sees the reflection of his father. This face reminds him of the current situation he is in with his own son. He, as his father, had to let his son go. The pain his father felt is finally realized by Siddhartha, and he decides that he couldn’t have stopped his son, just as his father couldn’t have stopped him. He was so determined, just as he was when he waited countless hours for his father's approval in the first chapter of the novel. His son must find his own path to enlightenment, without the guidance of his father or other external sources. So, although he wonders if he will die alone and broken from the lack of love he wished to receive from his son, in this moment Siddhartha has become more at peace with letting his on go out on his own. Knowing that this was the exact situation he had gone through many years ago. The river's flow is symbolic of the flow of life and how things in his life seem to be repetitive, and that to fight the flow is pointless. This also helps him internalize his decision and be at peace.
“Would you actually believe that you had committed your foolish acts in order to spare your son from committing them too? And could you in any way protect your son from Sansara? How could you? By means of teaching, prayer, admonition? Me dear, have you entirely forgotten that story, that story containing so many lessons, that story about Siddhartha, a Brahman’s son, which you once told me here on this very spot? Who has kept the Samana Siddhartha safe from Sansara, from sin, from greed, from foolishness?” (Hesse 85) The ferryman is talking to Siddhartha about the relationship he has with his son. This passage begins to convey the lesson that everyone has a different, individual path with good and bad experiences. People can have a similar path, but nobody has the same path. Everything people have done for Siddhartha did not keep him from his path, which was falling to sin and rising above it. In a similar way, Siddhartha knows from his experience and hopes his son does not have to go through it too. He tries so hard to protect his son from it. This does not change his son’s destiny and path. No matter what people do for the ones they love, they can not interfere with their path. Everything that happens is suppose to happen. A summary of what the ferryman states further on in the passage is, “who has kept you from finding your path?” Everything happens for a reason, the experiences you go through right down to number of breaths you take. People are here to help, like the teachers and people who tried to prevent Siddhartha from living the life of sin, and Siddhartha tried to protect his son from the same thing. This is as far as they can go, the can prepare us so we know what to expect, but they cannot keep another from their path and reaching their full potential. Both Vasudeva and Siddhartha realized keeping the boy at the hut with them was holding him back. He needed to be with other people, people his age, teachers, people he know. The only issue with that is the boy could be sucked into Sansara. This is his path and he must take it. Vasudeva says “But even if you would die ten times for him, you would not be able to take the slightest part of his destiny upon yourself.” (Hesse 85) People with break their backs trying to change something or fix something, but that is not how life works.
"Whether things are semblance or not, I too am semblance or not, I too am a semblance, after all, and so they are not always my peers. This is what makes them so dear to me and venerable: they are my peers. That is why I love them. And now this is a teaching that you will laugh at: Love, O Govinda, seems paramount to me. Seeing through the world, explaining it, despising it may be crucial to great thinkers. But all I care about is to be able to love the world, not despise it, not to hate it or myself, to be able to view it and myself and s beings with love admiration and awe"(Hesse, 128).
This passage shows that love is the way towards Nirvana. Earlier in the novel Siddhartha's ego caused him to look down upon others, unable to truly love. As Siddhartha lets go of his ego and becomes content he begins to love the world and all there is to it. Siddhartha's constant appreciation for the world is what allows him to stay in an enlightened state "this is what makes them so dear to me and venerable: they are my peers" (128). Siddhartha does not look down upon anything , even something as simple as a rock. Siddhartha's view seems outlandish yet it's highly successful. The original enlightened, Gautama had immense love "how could he then not also love? He, who recognized all humanness in its ephemeralness, in its vanity, and yet devoted a long and arduous life purely to helping them, to teach them"(128). Though he knew all that was wrong with humanity the Buddha would not turn his back on people. Gautama had an undying love for humans and wanted them to achieve nirvana purely out of love. Govinda eventually achieves nirvana after remembering the love he had for Siddhartha "...Bowed to the motionless sitter, whose smile reminded him of everything he he had ever loved in his life"(132). In the novella's conclusion Govinda reaches enlightenment. He does so by remembering how he loved his friend, Siddhartha and everything else he had cared for.
"His glance turned to icy when he encountered women; his mouth
ReplyDeletetwitched with contempt, when he walked through a city of nicely dressed
people. He saw merchants trading, princes hunting, mourners wailing for
their dead, whores offering themselves, physicians trying to help the sick,
priests determining the most suitable day for seeding, lovers loving, mothers
nursing their children—and all of this was not worthy of one look from
his eye, it all lied, it all stank, it all stank of lies, it all pretended to be meaningful
and joyful and beautiful, and it all was just concealed putrefaction.
The world tasted bitter. Life was torture." (Hesse 11)
This paragraph in the second chapter of the novel is a contradiction regarding the message of internalized peace that Siddhartha searched in the joining of the Shramanas. His explanation of his inability to gain any further wisdom from the Brahmans in his home led him to the decision to join the Shramanas,but his miserable yet egotistical state after experiencing their life is a paradox to the want of holy bliss and contentment. Constantly criticizing others for their need of material wants, he is thinking of himself as better off than others spiritually because of his dearth of these desires, causing an unconscious mental battle, as he seems detached from the judgement he is forcing upon others. He later states his poverty is due to a need to lose his "I", his material body and to transcend into only his soul, but while he nears his spiritual breakthrough, his ego presents a bigger problem due to the distance of everyone else's journey, using a condescending tone in these relayed thoughts. He is not finding contentment in this situation either, as Siddhartha now views the world as full of filth, decay, not happy or beautiful, but full of lies. His feelings are new, already a dynamic character, as he is changing ideologies from one religion to the next. Feelings of bliss that were chased have vanished, as Siddhartha adopted a pessimistic and cynical view of life.
This section is also foreshadowing to Siddhartha's later life transformation, as he goes from being poverty stricken to becoming a rich merchant. This early passage states his apparent disgust at this lifestyle, so if he detests and disagrees with it to such a high level, why does he find it to be a possible path to happiness in a later chapter?
An example I found in the section that would help your analysis is it often mentions him using a mocking tone when talking to Govinda, which shows this judgmental, egoistic side. He often does not show respect to Govinda or anyone he considers spiritually lower than he is, like in the quote you used. All of these people of the world are considered “spiritually lower” because of their desires and needs for material objects. This portrays an angle of Siddhartha that contradicts the feeling of the book, which, as you said, is finding peace and enlightenment. With this attitude he will not be successful in finding his innermost self and becoming one with it. To be enlightened, someone has to be more open minded. Siddhartha is not very open minded in this section, which really affects his mood because he still cannot find the peace he seeks.
DeleteAnother example from the text that would support your analysis is when Siddhartha first changes from a man who follows religion as a robot, to open to new and interesting paths towards enlightenment. This is seen in part of my idea and piggy backs on your idea. I think it supports your analysis of him as a dynamic character by showing clear and obvious change. He even asks, “-was there any other path worth seeking?” (Hesse, 6) His curiosity then changes in your passage to certainty of his path without question. I believe, as you do, that his negativity is in part due to his believe that the path he is on now is the right one and that it is not as glorious of a journey as he thought it would be.
Delete“But he, Siddhartha, was not a source of joy for himself, he found no delight in himself. Walking the rosy paths of the fig tree garden, sitting in the bluish shade of the grove of contemplation, washing his limbs daily in the bath of repentance, sacrificing in the dim shade of the mango forest, his gestures perfect decency, everyone’s love and joy, he still lacked all joy in his heart.” (Hesse 6)
ReplyDeleteIn this passage it states that everyone is happy except for him. “Siddhartha had started to nurse discontent in himself, he had started to feel that the love of his father and the love of his mother, and also the love of his friend, Govinda, would not bring him joy for ever and ever, would not nurse him, feed him, satisfy him.” (Hesse 6) He is searching for enlightenment and to be one with his innermost self. In this chapter he realizes that where he is now, he can never achieve that because he is not happy even though everyone around him is. They loved his knowledge, obedience, and all of the other actions he did. He felt that he knew everything his father, the Brahmans, and his teachers had taught him everything they could, but that was not enough to make him happy. He felt “that they had already filled his expecting vessel with their richness, and the vessel was not full, the spirit was not content, the soul was not calm, the heart was not satisfied.” (Hesse 6) He had a greater learning capacity and wanted to use it. He thought knowledge could bring him joy if he had enough of it. All of this to find Atman in the innermost self and becoming one with that. He had just been going through the motions with the rituals and ablutions because when something does not make you happy, then you tend the do it without sincerity. He knew this and figured the only way to be happy was to leave and live with the Samanas in the forest. They could teach him more knowledge and possibly that would make him content.
You make a very good point about Siddhartha abandoning his past life, and how he feels that if he leaves to go live with the shramanas, that would give him content that he could not find being a brahman. What has been on my mind ever since reading the first two chapters and especially after reading your post, is why did he feel discontent with his current teachings? Why is he the only one that cannot achieve satisfaction from the wisdom of the brahmans? Not one place or thing can give you all the knowledge of the world, but most people are fine with that and feel that it is an adequate amount of information for living life. Siddhartha on the other hand does not feel this way. His thirst of knowledge, might be because he cannot comprehend that life is not just about knowing everything there is to know, but also about experiencing the joy of life itself. His father for instance, he has learned everything Siddhartha has learned but for an ever longer period of time, why has he been satisfied with what the brahmans have taught him? Is it because he is already pleased with life as it is, having food and shelter, a wife, and a very intelligent boy. Is Siddhartha not thrilled with his life as it is, and feels that achieving the ultimate level of knowledge will somehow bring him happiness? At this point I can’t seem to find an answer to any of these questions, but I feel as we dive deeper into the novel, the answers to them will slowly begin to reveal themselves.
Delete“The boy looked big to him and alien.
ReplyDelete‘Siddhartha,’ he said, ‘what are you waiting for?’
‘You know.’
‘Are you going to keep standing here, till daylight, till noon, till night?’
‘I’m going to stand here and wait.’
‘You’ll get tired, Siddhartha.’
‘I’ll get tired.’
‘You’ll fall asleep, Siddhartha.’
‘I will not fall asleep.’
‘You’ll die, Siddhartha.’
‘I will die.’
‘And would you rather die than obey your father?’
‘Siddhartha has always obeyed his father.’
‘So will you give up your idea?’
‘Siddhartha will do what his father tells him.’” (Hesse 9-10).
This passage is located near the end of the first chapter of Siddhartha, and gives readers an important insight into Siddhartha, not only about his personality, but also about his family life and the way he interacts with his father. His stubbornness about leaving his bleak and unfulfilling life as the brahman’s son to become a shramana, shows us that Siddhartha will stick to what he wants to accomplish so long as he feels that it’s the necessary action to do. Leaving and subsequently abandoning his past life and family are seen only as a downside that is mandatory, if he wishes to quench his thirst for knowledge and ultimately achieve nirvana. This brings up an important question that I feel we will be considering all throughout this novel and throughout Siddhartha’s quest for wisdom; to what extent is Siddhartha willing to go in order to obtain all the knowledge he wishes to have, and to reach nirvana? He has already shown us that departing from his mother and father forever with only a simple goodbye, to go live a life of constant starvation and physical suffering that is the way of the shramanas, was something he quickly determined he was going to do without hesitation. But what happens when he is suddenly faced with a much more difficult decision that he will struggle with? Will he still move on finding some kind of reasoning that will help him continue, or will he struggle and start contemplating all he has done to reach his goals and if they were of any benefit at all? I feel that for Siddhartha, the road to content will be a longer battle that he has to go through. After all, happiness is what you personally define for yourself as a human being, and Siddhartha has such a high level of expectation for it he may never truly find what he is after.
You make a good point in your analysis about “to what extent will he go to reach nirvana?” With that question in mind, thinking about the passage brings up the example of him also leaving the Samanas to seek Budha. He has, at this point, abandoned his family and his “brothers” (that is how he refers to the Samanas). This creates the pressing question, is abandoning the people the way the find nirvana? Who else will he abandon in his lifelong quest for nirvana? How does this willing abandonment affect his character? I feel that it destroys important relationships. This can have a negative impact later on in the story. We can see throughout the book that Siddhartha does not form great relationships. Proof of this is the relationship with his father. The story never mentioned Siddhartha feeling sad or regret for leaving his family. He also does not treat Govinda very well. It often mentions Siddhartha replying to Govinda in a mocking tone.
Delete
ReplyDelete“But more than all the others he was loved by Govinda, his friend, the son of a Brahman. He loved Siddhartha’s eye and sweet voice, he loved his walk and the perfect decency of his movements, he loved everything Siddhartha did and said and what he loved most was his spirit, his transcendent, fiery thoughts, his ardent will, his high calling. Govinda knew: he would not become a common Brahman, not a lazy official in charge of offerings; not a greedy merchant with magic spells; not a vain, vacuous speaker; not a mean, deceitful priest; and also not a decent, stupid sheep in the herd of the many. No, and he, Govinda, as well did not want to become one of those, not one of those tens of thousands of Brahmans. He wanted to follow Siddhartha, the beloved, the splendid. And in days to come, when Siddhartha would become a god, when he would join the glorious, then Govinda wanted to follow him as his friend, his companion, his servant, his spear-carrier, his shadow”(Hesse, 4).
This passage in the first pages of the novella deeply characterizes Govinda as both a deep admirer to friend to Siddhartha. Govinda loves and admirers Siddhartha almost as one would love god, behaving adoration for everything from his eyes to the way he walks. Though, Siddhartha’s physical features are not all that have gained Govinda’s love but his on a greater, transcendent, level his soul draws more praise than anything else. Govinda’s deep adoration for Siddhartha allows him to understand Siddhartha on better than anyone, including the Brahmans and Siddhartha’s parents. Govinda understands Siddhartha like a true friend. He believes Siddhartha’s path will be the most enlightened the most and lead him to become truly enlightened a possibly reach a ceiling even greater than that of a Brahman. Govinda wishes to follow a similar path as seen later “Now it is beginning, now Siddhartha is following his path”(8). Govinda , as both Siddhartha's friends and admirer wishes to follow a similar path. If Siddhartha were to ascend to godhood, Govinda would not let his friend go alone. Govinda seeks the same enlightenment that Siddhartha. Siddhartha also views Govinda as his closest friend and wishes for Govinda to follow him on his journey “`You have come,` said Siddhartha, and smiled. `I have come,` said Govinda”(11). Siddhartha was delighted that Govinda decided to embark on a journey with him. They both see each other as true friends and companions. Govinda is not only an admirer to Siddhartha but his true friend.
Your analysis is really interesting. It made me think of Mohandas Gandhi and how he commanded loyalty not only with his words, but with the nature of his soul. The indian people would, as Govinda would follow Siddhartha, follow Gandhi to the end of the world. So adamantly did they believe that his way of non aggression is the best path to an independent India, that many subjected their bodies to brutal physical punishment in the Dharasana Satyagraha protest. All Gandhi’s followers loved and revered him as a God, and felt that he would bring India independence. Similar to how Govinda feels that Siddhartha will reach a state of enlightenment above his own expectations.
Delete“ -was there any other path worth seeking? Ah, but no one showed this path, no one knew it, not his father, not his teachers, and sages, not the holy sacrificial chants! They knew everything, the Brahmins and their holy books, they knew everything: the creation of the world, genesis of speech, of food, of inhaling, exhaling, the orders of the senses, the deeds of the gods-they knew an infinite amount. But was it worthwhile knowing all this if you did not know the one and only, the most important, the only important thing? True, many verses in the holy books, especially in the upanishads of Sama-Veda, spoke about this innermost and ultimate-glorious verses. “Thy soul is entire world,” they said, and it was written that in sleep, in deep sleep, a human being goes into his innermost and dwells in Atman. Wonderful wisdom was in these verses, all the wisdom of the wisest was gathered here in magical words, as pure as honey gathered by bees. No, there was no disdaining the tremendous amount of knowledge collected and preserved here by countless generations of the wise Brahmins. But where were the brahmins, were the priests, where the sages or penitents who had succeeded in not only knowing this deepest knowledge but also living it?” (Hesse, 6)
ReplyDeleteIn this passage, found in the very beginning of Siddhartha's journey, Siddhartha is shown to be curious about what knowledge lies outside the teachings of the Brahmins. He has followed his teacher's directions and his religion with considerable loyalty and now he seems to be altering his state of devotion, from his teachers to himself. He has finally realized that he doesn’t need organized religion to be enlightened. He can follow his own path and is using the knowledge he has gained over the years to question what path is best for him. Herman Hesse reveals Siddhartha as the dynamic character of this story here. He talks about knowing the “one and only”(Hesse, 6). In saying this he is referring to himself and asking how the Brahmins can possible know all that they teach is right. He feels that his teachers have cheated him by not showing him alternate ways of connecting with himself, Atman. The passage also characterizes Siddhartha as a trailblazer. As someone who will lead and go to the beat of his own drum. He will not take a persons word as truth, but instead wishes to seek his own truth. This quest for ultimate truth and enlightenment is shown to be something that can be unearthed in different ways. The passage challenges the reader to ask him or herself how they will find themselves and achieve not only enlightenment, but knowledge that satisfies and makes the person happy. He obviously doesn’t feel that what has been offered to him in the form of knowledge will bring him joy. If he did this passage wouldn’t exist and Siddhartha would simply never go on his quest. So this passage seems to be one of the most important in the novel as it sparks his interest in finding joy in enlightenment individually.
Your analysis is really interesting. It made me think about the time I had to do my first historical investigation in 9th grade, because I decided to make my own path to success instead of following others in my class, just like what you stated Siddhartha has done by starting his own journey for enlightenment. It was the very start of second semester of freshman year, and just at the beginning of class we were given our first task for our historical investigation, find a topic. Thankfully for us, he had also given us a list with topics that would be easy to research and write on. Most people picked a topic from that sheet, but just like Siddhartha I felt that the path that most people were taking would not truly satisfy me. I wanted a topic that no one in my class thought of picking, and was one that I felt was something I had always wanted to indulge myself with. I picked the Japanese internment camps of WWII, and while others sulked about the historical investigation I enjoyed it. Siddhartha picking his own path to enlightenment shows me that he is not the type of person to follow others because it’s close enough to what he wants, but would rather divert from the rest of the flock to truly find what he is seeking.
ReplyDelete"I have seen a man, one and only one, Siddhartha thought, before whom I had to lower my gaze. Before no other will I ever lower my gaze, no other. No other teaching will seduce me, since this teaching has not seduced me.
ReplyDeleteThe Buddha robbed me, thought Siddhartha, he robbed me yet he gave me even more. He robbed me of my friend, who believed in me and now believes in him, who was my shadow and is now Gotama's shadow. But he gave me Siddhartha, he gave me myself" (Hesse 29)
In this passage, when Siddhartha departs from the Jeta Grove, and leaving Govinda behind, Siddhartha's ego is once more proven. The vain way in which he speaks in this passage, and the content of his thoughts are indicative of his view of superiority over others. Like the ego displayed in the second chapter regarding his new religious views and the judgement imposed on the people surrounding him, place him as a higher rank of spirituality than others according to himself. He considers Buddha to be "the only man lowering his gaze for", which speaks volumes about his personality. Pride showed by Siddhartha conveys his ego, that which he is attempting to lose, because he feels his stance and ranking in religion and society is higher than everyone else's.
Another show of his hubris is the manner of which he speaks of Govinda. The fact that Buddha has 'robbed' Siddhartha of Govinda bears resemblance to someone speaking of personal property. He also laments the lack of Govinda due to his devotion to Siddhartha, also thoroughly expanded upon in the first chapter. The act that he thinks of Govinda as his shadow and not his equal is a show of conceit, a want of power, and in no way does it describe the release from ego he craves. The sentence stating that Govinda stopped following him to follow the Buddha has the tone of comparison between him and an Exalted One. His ostentation also adds to his ever-expanding self-admiration, also believing that through the robbing of Govinda, his follower and friend, Buddha gave him Siddhartha, or himself, marking a decline on his spiritual separation from self.
“‘Today we shall hear the teaching from his lips,’ said Govinda. Siddhartha did not reply. He was little interested in the teaching; he doubted it would contain anything new to him, since, like Govinda, he had repeatedly heard the content of this Buddhadharma, even if only second- or thirdhand. But he kept his eye attentively on the Buddha’s head, his shoulders, his feet, on his still, loose hand; and it seemed to him that every joint on every finger of his hand was a teaching, that it spoke truth, breathed truth, smelled of truth, glowed with truth. This man, this Buddha, was in truth who he was even in the moments in his little fingers. This man was holy. Never had Siddhartha so venerated anyone, never had he loved a person as he loved this one.” (Hesse 23)
ReplyDeleteThis passage located on page 23 in the third chapter of the novel (Gotama), appears to be the pinnacle of Siddhartha’s quest for knowledge thus far. This man, this Exalted One, is the man that knows all, and has attained liberation. Surely this is the holy being that can give Siddhartha all the information he wishes to have, if there is such an individual that can do so. But after the Buddha’s teaching Siddhartha learned something, and it was not what he was initially searching for. He realized that liberation cannot be achieved through the teachings of others, it needs to be a journey on an individual level. If Govinda, his childhood friend feels that the Exalted One’s teachings were adequate enough, for him to permanently attach himself with him and his followers, then so be it. Siddhartha needs to venture alone for his acquisition of knowledge and liberation, just how the great Gotama once did to attain nirvana. He has so much respect for the Buddha, because he is what Siddhartha wishes to be. A man with an unlimited amount of knowledge that knows all, and sees all. But Siddhartha now knows that this level of pure enlightenment cannot be simply taught to one another as what he was attempting to accomplish during the early part of his life, not even by a man who has reached that level of wisdom himself. A journey must be taken by Siddhartha, a cold, long, and solitary one. He does not know when or where he will eventually achieve enlightenment, or if he will at all. But what he does know is that he’s going “...to attain my goal on my own or die” (Hesse 28). This is the rebirth of Siddhartha, and his new life will now be solely dedicated to his odyssey for liberation, or death.
“I have not doubted for a single moment that you are Buddha, that you have reached the goal, the highest goal towards which so many Brahmans and sons of Brahmans are on their way. You have found salvation from death. It comes to you in the course of your search, on your path, through thoughts, through meditation, through realizations, through enlightenment. It has not come to you by means of teachings! And - thus is my thought, oh exalted one, - nobody will obtain salvation by means of teachings! You will not be able to convey and say to anybody, oh venerable one, in words and through teachings what has happened to you in the hour of enlightenment!” (Hesse 28)
ReplyDeleteThis passage is about how to become one with yourself, and, ultimately, find enlightenment this way. In it Siddhartha states the reason he cannot stay with the Buddha and Govinda as a monk. He realized that you cannot find enlightenment through teachings. you have to find it through experiences you have. He has to follow his own path, make his own decisions. Enlightenment is finding yourself. It is different for everyone. What brought Gotama enlightenment may not do the same for Siddhartha. This is why Gotama cannot tell the people how to find enlightenment. He can only teach them about what he discovered, but he cannot say exactly what caused him to become enlightened. What he teaches are generalized teachings everyone can follow. Siddhartha puts this as “It teaches many to live righteously to avoid evil.” (Hesse 28) the teachings are true, but can only help provide a good way to live. They cannot enlighten you. The best teacher is experience, not a person. Siddhartha now relies on his experiences to teach him and help him find enlightenment.
Your analysis reminded me of the idiom " expierence is the best teacher". In school we are taught many important lessons but simply being taught isn't enough. We learn the most when we can apply what we've learned to the world and can reach greater outcomes that before by teaching ourselves new lessons. Expierencing the world more allows people learn at much greater capacities than being taught and to succeed more as a whole. Yhis also applies within the novella, Guatama the Enlightened One has reached such a state not due to teaching but doe to his own experiences. Siddhartha has figured this out and decided to learn not from Guatama not by following his teachings, but emulating his path to enlightenment.
Delete“Siddhartha, upon hearing govindas words, awoke as if from dream. He gazed and gazed into Govindas face. Then he murmured in a voice without mockery: “Govinda, my friend, you have taken the step, you have chosen the path. You have always, O Govinda, been my friend, you have always walked a step behind me. I have often wondered: “Will Govinda ever take a step alone, without me, prompted by his own soul? Look, now you have become a man and are choosing your own path. May you walk it to its end, O my friend! May you find deliverance!” Govinda, who had not fully understood, repeated his question impatiently: “Please speak, my dear friend! Tell me- nor can it be otherwise- that you too, my learned friend, will take refuge with the sublime Buddha!” Siddhartha placed his hand on Govinda’s shoulder: “You have not really heard my benediction, O Govinda. Let me repeat it: May you walk this path to its end! May you find deliverance!” (Hesse, 29)
ReplyDeleteThe passage above is exemplary of how different people have different ways or paths to enlightenment. Siddhartha is implying that he is preparing to leave Govinda for a different path towards happiness. Earlier in the book Siddhartha’s father acknowledges these different approaches. Here we see Govinda on a path followed more commonly, and Siddhartha pulling away from societal norms. Not many people in Ancient India as spiritual as Siddhartha would reject following Buddha on his path. Herman Hesse makes Siddhartha do this to further him as a leader an independent mind, well solidifying his identity as such in a very powerful speech. This is in contrast with Govinda, who follows Siddhartha in every action. At this point their paths will diverge, which I think foreshadows Siddhartha’s path as unique to all others and because of this it will be a lonely one. Herman Hesse also uses repetition in the last two lines to push the idea that this is a key point in Siddhartha's journey, as he is rejecting traditional teachings and following his own path. All well leaving a companion behind in the process. Siddhartha is in a way not only trying to affirm his intentions to Govinda, but is yelling at the reader to recognize that this passage is of great importance.
"Lo, now Govinda also stepped forward, the shy youth, and said, 'I too take refuge with the Sublime One and his Teaching,' and asked to be accepted into the fellowship of the disciples, and was accepted,"(Hesse 28).
ReplyDeleteThis passage is significant because it is Govinda's first instance of character development. So far in the novella Govinda has acted as Siddhartha's shadow, vehemently following Siddhartha's path and not his own. Govinda made his decision without hearing Siddhartha's opinion or choice, illustrating that he's embarking on a path of his own as follower of Gautama. While Govinda was deeply saddened that his friend was not joining him "at that instant Govinda realized his friend was leaving him, and began to weep"(29) he remained content with his choice. Govinda put full faith into his actions and is willing to live with them even without Siddhartha, whom he truly loves and adores. Rather than judging his own or rethinking his decision, Govinda was rather critical of Siddhartha's choice of not following the Sublime One, "and Govinda kept urging his friend to tell him why he did not want to take refuge in Gautama's Teaching..."(30). Govinda had always seen Siddhartha's choices as the the best and even if he was hesitant followed them. Now Govinda truly believes he is in the right and hopes Siddhartha would follow the path he chose with him unlike when Govinda chose a path and Govinda followed. The passage above is significant as it highlights Govinda's character development and separation from Siddhartha.
“Siddhartha learned something new on every step of his path, for the world was transformed and his heart enchanted.” “All of this, a thousand-fold colorful, had always been there, always the sun and moon had shone, always rivers had roared and bees had buzzed, but in former timers all of this had been nothing more to Siddhartha than a fleeting, deceptive veil before his eyes, looked upon in distrust, destined to be penetrated and destroyed by thought, since it was not the essential existence, since this essence lay beyond, on the other side of, the visible. But now, his liberated eyes stayed on this side, he saw and became aware of the visible, sought to be at home in this world, did not search for true essence, did not aim at a world beyond.” (Hesse 35)
ReplyDeleteThis passage is just after Siddhartha renounced teachings and set out on his journey to find himself through experience and not teachings. In this he feels as if he is seeing the world for the first time. Everything is good, new, beautiful. Before this, everything was simply a delusion. There was more there than meets the eye. He assumed this was an untrue illusion and had searched for something he realizes was never there to begin with. It is like the quote “Stop and smell the roses.” This is typically told to people who do not appreciate life and are always stressed and in a hurry. This relates to this passage because Siddhartha had been like the stressed, hurried people who do not appreciate life. He may not have been hurried and stressed, but he did not appreciate the beauty of the world and life around him. He had always mistook it for ugly and mistrusted it. In this passage he is like the people that are taking life slower, noticing the beauty, being happy. It is almost like Siddhartha has been reborn and his eyes are open to this world and not searching for something deeper.
“This is the way I enter this city, thought Siddhartha-under a gracious sign. He felt drawn to enter the grove immediately, but he reconsidered and for the first time became aware of how the servants and maids at the entrance had looked at him, how disdainfully, with what suspicion, what rejection.
ReplyDeleteI am still a shramana, he thought, still an ascetic and a beggar. I cannot stay like that; like that I cannot enter the grove. And he laughed.
The next person who came along the road he asked about the grove and the name of the woman. He learned that it was the grove belonging to Kamala, the famous courtesan, and that in addition to the grove, she owned a house in the city.
Then he entered the city. He had an aim now.” (Hesse 42).
The passage above is one that I believe is of great importance pertaining to the story. For the first time in Siddhartha’s journey and most likely his life, he recognized how others had looked at him in a strange way, and felt that they were judging him because he was a poor shramana. This is a great deal of change from the Siddhartha that we knew that first began his journey with his best friend long ago. Back then, he did not bother with the fact what people thought of him and what he was wearing and doing, because he felt that they were living in two completely different worlds. Theirs were based upon wealth, possessions, and social status, while Siddhartha’s was based upon the inner ego and the quest for enlightenment. In fact, during the beginning of his journey after walking past merchants, princes, prostitutes, and doctors, he believed that “It was all a lie, it all stank, it was all putrid with lies” (Hesse 11). Why is he now contradicting himself by wanting to assimilate with a society that he does not understand, and did not want to understand up until this point in time? My thought on this, is that deep inside himself he had always secretly wanted to experience the life of a common city dweller. He wanted to experience love, wealth, the owning of possessions, and other aspects of life that he had never gotten to know and understand as a shramana, or even as a brahmin. He feels that maybe one of these might make him happy, and then maybe the need for reaching enlightenment won’t be necessary any longer. This shows the desperation that Siddhartha has for being contempt with his life. To struggle hard and suffer for the reaching of one end goal that you have spent your entire life trying to accomplish, and then suddenly abandon it for a life you have always never understood and loathed is troubling to me. Does Siddhartha feel this lost? Surely he can ultimately reach the goal of achieving nirvana, but if he gets sucked into the city life and all of its dark and ugly corners, he may never be able to reach what he has always been destined to reach.
"No shramana, I have no fear of that. Has a shramana or a brahmin ever been afraid that someone might come and get him and steal his erudition, his piety, and his profundity? No, because they are really a part of him, and he gives of them only what he wishes and to whom he wishes. That is the way it is, and it is just the same with Kamala and the joys of love..." (Hesse 45)
ReplyDeleteSiddhartha in this passage is speaking to Kamala, from whom he wants to learn love. He had just spoken about his stay as a shramana, questioning Kamala if his current state of being was enough for her. He had just reached enlightenment, separated himself from his physical being and was one with the environment around him. Siddhartha, full of pride, feels as if his past experiences and recent enlightenment are sufficient, yet Kamala, in a condescending tone, one that someone may use to explain to children, tells him otherwise. Love, she said, is an art and another form of teaching, just as Buddha's steps towards enlightenment were. One that teaches must be willing and in the disposition to do so at their own terms, for "you cannot steal [love]", it must be given willingly and with both parties in agreement. Siddhartha, having newly discovered his true self, is now exploring different means of happiness he had no access to while with the shramanas, in this case, women. The values he once held will be broken too, as he must be wealthy and have possessions in order for Kamala to take him in as her student. Siddharhta seems to be going in a backwards path, for if he just discovered his true sense of self, and separated himself from material needs for three years, why does he now resort to these as a necessity to understand happiness in life?
“During the night, as he slept in the thatched hut of a ferryman by the river, Siddhartha had a dream: Govinda was standing before him, in ascetic’s yellow robe. Govinda looked sad, and sadly he asked: “Why did you leave me?” Siddhartha then hugged Govinda, wound his arms around him, and as he drew him to his breast and kissed him, it was no longer Govinda, it was a women, and full breasts welled out from the woman's garment, and Siddhartha lay on her breast and drank. The milk from the breast tasted sweet and strong. It tasted of women and man, of sun and woods, of creature and flower, of every fruit, of every pleasure. Her milk left him drunk and senseless.” (46)
ReplyDeleteAs the passage begins Siddhartha dreams of an interaction with Govinda. Govinda is in a yellow rope. This could represent the illumination of knowledge, as the rope is from the ascetics who follow Buddha. Immediately, contrast is obvious between the color symbolism in the rope, and Govinda’s emotions. He is declared to be in a sad state, which is funny because one would think this illumination would have brought him happiness. He proceeds to ask Siddhartha, “why did you leave me”, Which suggests that Govinda perhaps has taken the wrong path towards happiness. In pursuit of knowledge he has left a friend behind. It seems that Govinda’s true path to enlightenment was with Siddhartha. At least that is what the dream is implying. Moving on, the passage takes a strange, but symbolic turn. Siddhartha breast feeds from a female Govinda. The child like state he has been put in represents his next step in the journey towards enlightenment as childish. Children are often described as curious and surprised at every new thing they encounter. This seems to be what Siddhartha's next stage will need from him. A childlike view on life. The milk he enjoys is the new knowledge he will gain on this new stage of enlightenment. Finally he is left drunk and senseless, symbolizing how too much enjoyment will lead to a speed bump in his path. This is seen later as he is corrupted by money and materialism in Kamala’s town. The riches of the “child people” will leave Siddhartha greedy.
"Siddhartha learned something new at every step along his path, for the world was transformed, and his heart was enchanted. He saw the sunrise giver the wooded mountains and setting over the distant palm-lined shore. At night he saw the stars arranged in the sky and the crescent moon drifting like a boat in the blue"( Hesse, 43).
ReplyDeleteThis passage highlights Siddhartha's awakening and new found perception of the world. Prior to the passage Siddhartha decided to live life through experience and not learning. His journey has become about finding himself and through that his perception of the world.The world itself has not changed "all this, myriad and motley,had existed always"(43).The world has remained constant, what has changed is Siddhartha. Siddhartha's awakening has pushed his growth to further depth. His eyes now niece the material world rather than beyond"But now his liberated eyes eyes remained on this side, he saw and acknowledged visibility..."(43) Siddhartha focus more on his surroundings and does not care as much for the the world beyond it. In the beginning of the novella Siddhartha was more focused on beyond the material world. This passage signifies Siddhartha's character development.
“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 dreamt of, dead was the bird in his heart. Deeply he had been entangled in Sansara, 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 being 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 62)
ReplyDeleteSiddharth has driven head first into an all time low. He now realizes how the voice inside, the little bird, has died. It is like how a frog is placed in a pot of slowly boiling water and does not realize the danger until it is too late. Everything he had worked so hard for, all the things he thought would help bring him enlightenment died. This is because being with the childlike people for too long slowly poisoned him, made him like him. Like the frog, and like the bird, he slowly boiled, his singing became dimmer, but he did not realize the impending doom of this. Also, due to the typical structure of novels, it can be deduced that this is the climax. This is the ultimate problem, and the solution is close. The events leading up to now have slowly darkened his view of life again. When he first started out to live with the childlike people, everything was good, new, bright, beautiful, full of life. Now that he has run away from the childlike people, his view is bitter, miserable, hateful. Evidence of this is “There was nothing left for him, except to annihilate himself, to smash the failure into which he has shaped his life, to throw it away, before the feet of the mockingly laughing gods.” (Hesse 63)
You made a very good point about this being the climax, as Siddhartha's view on life has never been lower, proven with his future wish of death in a later passage. However, I'd like to argue that it is not running away from the child people that caused this new view on life, but rather, it is his own pride being a separate entity from his persona. Siddhartha started to gamble and live the life of a rich man while still with the child people. He initially looked down upon Kamaswami and the others for their need of materials, yet in the end, he ends up looking down on himself as "Every time he awoke from this ugly spell... shame and revulsion came over him" (Hesse 63). His turn from superiority for his dearth of these needs into the realization that he was as dependent as the next person is what caused the downfall of his perspective on life.
Delete“‘And now, Siddhartha, what are you now?’
ReplyDeleteI do not know, any more than you do. I am on the way. I was a rich man and am one no longer. What I will be tomorrow, I do not know.’
‘You lost your wealth?’
‘I lost it, or it me. It got away from me. The wheel of forms turns swiftly, Govinda. Where is the brahmin Siddhartha? Where is the shramana Siddhartha? Where is the rich man Siddhartha? That which is impermanent changes swiftly, as you know, Govinda.’
Govinda looked at at the friend of his youth for a long time with doubt in his eye. Then he took leave of him as one takes leave of a prominent person and went on his way.” (Hesse 73).
This passage located in the chapter “By the River”, is one that I believe shows just how much Siddhartha has changed, and experienced since the last time him and Govinda have meet. Siddhartha managed to obtain an enormous amount of wealth, relatively quickly as a trader starting from virtually nothing as a shramana, which is only dreamt of by very many and achieved by only few. Along with this wealth though, came drinking, gambling, and depression, which one does not associate with the possession of money and fame, but will eventually enter their lives over a period of years just as we witnessed it entered Siddhartha’s. This reminded me that Siddhartha is a human being like you and me, and like us he can make mistakes and fall into dark places. Siddhartha learned a great deal from his temporary life with the child people though, and is part of his journey to enlightenment, and part of him. Despite all that, Siddhartha only shared with Govinda, his best friend, that he was once a rich man. He neither delved into any specific events that have occurred, or gave him a somewhat basic summary of what his life was after leaving him with the Exalted One. Is it that he believes telling him would take too long and be perplexing, or is it because he is reluctant to explain to Govinda the life he had lived, which is one he had previously expressed discontent towards all his life before with his companion? Either way Govinda knows that Siddhartha is keeping a lot away from him, but knows that it would be best to just listen to what Siddhartha has to say, then move on to his duty as a buddha.
“As a youth I dealt with asceticism, with thinking and meditating, seeking Brahma, honoring the eternal in Atman. But as a young man, I followed the penitents, lived in the forest, suffered heat and frost, learned how to hunger, taught my body castigation. Prompt and wonderful, in the Teaching of the great Buddha, enlightenment came to me, I felt knowledge about oneness of the world circulating in me like my own blood. But then I had to get away from Buddha too and from the great knowledge. I went and I learned the pleasure of love from Kamala, learned business from Kamaswami, piled up money, wasted money, learned to love my stomach, learned to flatter my senses. I had to spend many years losing my spirit, unlearning how to think, forgetting the oneness. “Is it not as if I, a man, gradually and very circuitously became a child again, as I, a thinker, became a child person? And yet the bird in my chest did not die. But what a way it was!” (Hesse 85)
ReplyDeleteIn this passage, Siddhartha reflects on the paths he has tried in order to direct himself towards enlightenment. As he thinks about these trials he realizes that really all of these have been apart of one big path towards enlightenment rather than individual paths which have failed. The supposed failures, have actually been moments of learning and have taken him even closer to his goal. And all this really fits into the new person he has, yet again, morphed into. Positive and curious about the world, all along he has thought that there was one right path for him. That he has been wasting his potential. Now, he suddenly feels that all that life has to offer is valuable and beautiful. Once he had let go of trying to be enlightened, he was finally able to know his path was true and natural for him. I find this all ironic, because he has clearly explained that he does not need a teacher to climb the steps to his goal. Yet he has learned so many lessons from so many people, such as Kamaswami, Kamala, and the ferryman. They all have in some way guided his journey in some way or another.
"...[H]e had reached the end. There was nothing left for him to do but extinguish himself, to smash the ruined figure of his life, to throw it away at the feet of the sneering gods. This was the great retching he longed for: death, the shattering of the form he hated! Let the fish eat him, this dog Siddhartha, this madman, this spoiled and rotten body, this flagging, abused soul! Let the fish and crocodiles devour him, let the demons tear him to pieces!" (Hesse 69)
ReplyDeleteSiddhartha has reached nadir in his life. What he thought he would not become: a selfish and pretentious man, coveting riches and wealth is what through the process of time, he became. Although he argues that his superiority to the child people is still present, the state in which he is in contradicts his thoughts, yet arguably are true to some extent. The pleas of death he makes, "Let the fish eat him, this dog Siddhartha, this madman, this spoiled and rotten body, this flagging, abused soul!", are in third person, indicating that he still does not identify himself with his body, and sees it merely as a vessel for his essence. He displays a different set of beliefs, values, and feelings than those he did at the beginning of the book. Siddhartha was once a man looking for bliss, for spiritual enlightenment, and with the beginning of his search for these in the practice of love and riches, his quality of life has deteriorated. When before he believed in reincarnation, the body being merely a passing host, he now wishes for his passing, the end of Siddhartha as he knows it. He thought of every trial that arrived at his presence as trivial, able to be surpassed, but his realization at his loss of knowledge of fasting, of meditation, of material disconnectedness is gone, leaving him in a dark place in his life, which he will surpass at a later time, but nonetheless, the change in his thoughts are grand.
"Siddhartha had learned how to do business, wield power over people, take pleasure with a woman; he has learned how to wear beautiful clothes, command servants, bathe in fragrant water. He had learned how to eat delicately and meticulously prepared dishes...He had learned how to make dice and play chess, watch dancing girls, be carried in a sedan, sleep on a soft bed, Yet he still felt different from other and superior to them; he had always watched them with a touch off scoffing, with a touch of scorn, the very scorn that a samana always feels towards people of the world" (Hesse, 68).
ReplyDeleteThis passage is significant because of it highlights an overwhelming part of Siddhartha's personality, his ego especially his pride as a samana. Siddhartha becomes more accustomed to the life the rich. Siddhartha is more tied to the material world but his ego never falters. While with the samanas, in his original home, and even of among the Buddha himself Siddhartha's large dominant ego had always remained as a constant in his life. Siddhartha's ego has caused him to look down among his rich peers and partner Kamaswami "when Kamaswami was ailing when he was angry, when he felt offended, when he was plagued by his merchant worries, Siddhartha had watched him scornfully"(68). Siddhartha's Ego has caused him to look down on those who live a similar lifestyle to his own. Siddhartha eventually becomes sick of himself " but above all, he was disgusted by himself, at his fragrant hair, at the smell of wine from his mouth, at the slack fatigue and surfeit of his skin"(73). Siddhartha's pride as a samana cannot allow him to tolerate his own life ruled by material possessions. Siddhartha's who judged those around experiences that same judgement that even his own ego cannot escape. While Siddhartha's ego has caused him to judge others his pride cannot stop him from judging himself.
Your analysis is very interesting. It reminded me of the second chapter in the book, when Siddhartha first joins the shramanas. When he does so, he scorns the daily occurrences of those not looking towards spirituality,as "none of it was worthy of his glance... it was putrid with lies" (Hesse 11). His first desire is to rid himself of want of material needs, to rid himself of his ego, and so these two passages contrast each other. The dynamic character that is Siddhartha changes his values when the different attempts at nirvana falter. What he once vowed to never succumb to, greed, desire, and lust, he embodied and embraced once he became Kamala's student in passion and love.
Delete"'When someone seeks,' said Siddhartha, 'it can easily happen that his eyes only see the thing he is seeking and that he is incapable of finding anything, incapable of taking anything in, because he is always thinking about what he is seeking, because he has an object, a goal, because he is possessed by this goal. Seeking means having a goal, but finding means being free, open, having no goal" (Hesse 108).
ReplyDeleteThis passage in the last chapter of Siddhartha's story summarize the frustrations and hardships Siddhartha went through during his journey of self discovery. Starting with deserting the Brahmans, leaving the Shramanas, abandoning his friend and the closest thing to perfection he had discovered, and later deserting a life of riches and privileges in order to follow the ways of the river, Siddhartha has undergone several changes in his life. Govinda has heard of him, as he once heard of Gotama, described as venerable and wise beyond their years.
The story of Siddhartha seems to be repeating once more, starting with a son's abandonment. Siddhartha once said enlightenment can't be taught, yet he instructs Govinda and it is insinuated that he has instructed many more while helping them cross the river.
Siddhartha has finally gotten rid of his ego, he has a hubris no more. His spiritual contentment was reached, although in an unconventional manner, for he is not following a deity or religion as he once sought out to do, but is following nature and water, ever changing and ever present.
By expressing in this passage that there is a difference between searching and finding, Siddhartha is putting his pride aside and admitting the wrong manner in which he looked for bliss. The rise and fall of his morals, values, and ego were the experiences he needed in order to achieve this enlightenment, and not the teachings and practices from the cultures themselves. Siddhartha, in searching for himself, found himself among the errors he had, the missteps, the retrogrades in his life. By sharing his new found nirvana and wisdom with Govinda, Siddhartha aided him in finding his own essence, and finally ridding Govinda of being the shadow he provided to anyone he found worthy enough to follow.
“‘ When someone seeks,’ said Siddhartha, ‘it can easily happen that his eyes only see the thing he is seeking and that he is incapable of finding anything, incapable of taking anything in, because he is always only thinking about what he is seeking, because he has an objective, a goal, because he is possessed by this goal. Seeking means having a goal, but finding means being free, open, having no goal. Perhaps you, venerable one, are indeed a seeker, for in striving after your goal, there is much you fail to see that is right before your eyes’” (Hesse 108).
ReplyDeleteIn this passage, Siddhartha was speaking to his old friend Govinda. This has been their second encounter after they had both went separate ways in search for enlightenment, and once again the now old and frail Govinda failed to recognize Siddhartha. What makes this encounter different than the one before, is that now Siddhartha has been able to attain nirvana while Govinda has not yet reached the stage of enlightenment. Siddhartha has managed to do so because he chose the path of finding, while Govinda chose the path of seeking by remaining with Gotama and the monks. This is what the now enlightened Siddhartha is attempting to convince Govinda is different between them, and why he determined to no longer follow the teachings of others so many years ago. When Siddhartha started his journey when he was still a young man, he was attempting to seek knowledge, he wanted to know all there was to know, because that is what he speculated the key to obtaining enlightenment and reaching nirvana was. But he was wrong. When you seek for something, you blind yourself to all that is around you that you believe isn’t directly related to your objective, or end goal. When you do so, you tend to not explore all there is to explore and find, and this can ironically lead to you never achieving the goal you have set out to complete in the first place. This is what Siddhartha attempts to show Govinda in their conversation, but he fails to understand. Is this because he has followed the Exalted One’s practices for so long, that he cannot seem to think about things in a different way or viewpoint? Nevertheless Siddhartha puts it clearly, you will not find what you seek for, as you are constricted by your own ideological boundaries and limits that you impose upon yourself. But if you attempt to find rather than seek, your mind will be more open on your quest, and the chances of being successful will be ever more greater.
“This face resembled another face, that he had once known and loved and also feared. It resembled the face of his father, the Brahmin. And he remembered ages ago, he, a youth, had forced his father to let him join the penitents, he remembered saying goodbye to him, going away, and never returning. Had not his father also suffered the same pain that he was now suffering for his son? Would Siddhartha not have to suffer the same fate?” (Hesse, 115)
ReplyDeleteThis passage can be found towards the beginning of the chapter Om, where Siddhartha is met with the pain of letting his only son leave him. As he peers into the river at his feet he sees the reflection of his father. This face reminds him of the current situation he is in with his own son. He, as his father, had to let his son go. The pain his father felt is finally realized by Siddhartha, and he decides that he couldn’t have stopped his son, just as his father couldn’t have stopped him. He was so determined, just as he was when he waited countless hours for his father's approval in the first chapter of the novel. His son must find his own path to enlightenment, without the guidance of his father or other external sources. So, although he wonders if he will die alone and broken from the lack of love he wished to receive from his son, in this moment Siddhartha has become more at peace with letting his on go out on his own. Knowing that this was the exact situation he had gone through many years ago. The river's flow is symbolic of the flow of life and how things in his life seem to be repetitive, and that to fight the flow is pointless. This also helps him internalize his decision and be at peace.
“Would you actually believe that you had committed your foolish acts in order to spare your son from committing them too? And could you in any way protect your son from Sansara? How could you? By means of teaching, prayer, admonition? Me dear, have you entirely forgotten that story, that story containing so many lessons, that story about Siddhartha, a Brahman’s son, which you once told me here on this very spot? Who has kept the Samana Siddhartha safe from Sansara, from sin, from greed, from foolishness?” (Hesse 85)
ReplyDeleteThe ferryman is talking to Siddhartha about the relationship he has with his son. This passage begins to convey the lesson that everyone has a different, individual path with good and bad experiences. People can have a similar path, but nobody has the same path. Everything people have done for Siddhartha did not keep him from his path, which was falling to sin and rising above it. In a similar way, Siddhartha knows from his experience and hopes his son does not have to go through it too. He tries so hard to protect his son from it. This does not change his son’s destiny and path. No matter what people do for the ones they love, they can not interfere with their path. Everything that happens is suppose to happen. A summary of what the ferryman states further on in the passage is, “who has kept you from finding your path?” Everything happens for a reason, the experiences you go through right down to number of breaths you take. People are here to help, like the teachers and people who tried to prevent Siddhartha from living the life of sin, and Siddhartha tried to protect his son from the same thing. This is as far as they can go, the can prepare us so we know what to expect, but they cannot keep another from their path and reaching their full potential. Both Vasudeva and Siddhartha realized keeping the boy at the hut with them was holding him back. He needed to be with other people, people his age, teachers, people he know. The only issue with that is the boy could be sucked into Sansara. This is his path and he must take it. Vasudeva says “But even if you would die ten times for him, you would not be able to take the slightest part of his destiny upon yourself.” (Hesse 85) People with break their backs trying to change something or fix something, but that is not how life works.
"Whether things are semblance or not, I too am semblance or not, I too am a semblance, after all, and so they are not always my peers. This is what makes them so dear to me and venerable: they are my peers. That is why I love them. And now this is a teaching that you will laugh at: Love, O Govinda, seems paramount to me. Seeing through the world, explaining it, despising it may be crucial to great thinkers. But all I care about is to be able to love the world, not despise it, not to hate it or myself, to be able to view it and myself and s beings with love admiration and awe"(Hesse, 128).
ReplyDeleteThis passage shows that love is the way towards Nirvana. Earlier in the novel Siddhartha's ego caused him to look down upon others, unable to truly love. As Siddhartha lets go of his ego and becomes content he begins to love the world and all there is to it. Siddhartha's constant appreciation for the world is what allows him to stay in an enlightened state "this is what makes them so dear to me and venerable: they are my peers" (128). Siddhartha does not look down upon anything
, even something as simple as a rock. Siddhartha's view seems outlandish yet it's highly successful. The original enlightened, Gautama had immense love "how could he then not also love? He, who recognized all humanness in its ephemeralness, in its vanity, and yet devoted a long and arduous life purely to helping them, to teach them"(128). Though he knew all that was wrong with humanity the Buddha would not turn his back on people. Gautama had an undying love for humans and wanted them to achieve nirvana purely out of love. Govinda eventually achieves nirvana after remembering the love he had for Siddhartha "...Bowed to the motionless sitter, whose smile reminded him of everything he he had ever loved in his life"(132). In the novella's conclusion Govinda reaches enlightenment. He does so by remembering how he loved his friend, Siddhartha and everything else he had cared for.
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