Category: Siddhartha

The book, written by Hermann Hesse and entitled Siddhartha, dwells upon a man who searches for enlightenment in ancient India. The main character of the book, Siddhartha, is a son of a respectable spiritual leader. Siddhartha is also respected as he is knowledgeable and he is expected to be a leader just like his father as the young man manages to learn spiritual rituals quite early. Nonetheless, the protagonist is not satisfied with following rituals as he is keen on reaching enlightenment. He is wise and brave enough to start his journey to enlightenment and he is ready to change his direction if necessary.

The book is concerned with the life of the protagonist which is also his path to enlightenment. He resorts to many ways to achieve his goal and reaches it at the end of his long and meaningful life. He starts his journey when he forces his father to let him go with Samanas who try to avoid any pleasures of life to become enlightened. However, soon Siddhartha understands that this is not the way to enlightenment and joins the followers of Gautam who is regarded to be the new Buddha.

After a while, the protagonist understands that though Gautam may be enlightened, he cannot teach anyone to achieve this higher goal and Siddhartha leaves the teacher. He starts living in the city where he learns a lot about life pleasures and especially about love. He lives this life for a long time, but realizes that this is the wrong way and abandons the city for the life by the river where he learns a lot of secrets of the universe. Several years later he learns that he has a son and starts living with him, but the young man dislikes the life of a poor ferryman and abandons Siddhartha, which becomes one of the last lessons that bring Siddhartha to enlightenment.

One of the major motifs in the book is the notion of Om. This is a symbol of unity of everything in the universe. Siddhartha first learns about the Om, then he understands what the Om is and at the end of his life he feels it as he sees himself as a part of the universe. Another important motif is that of love. Siddhartha loves his father, he also learns about physical love and has a chance to understand what the love to a son is. All these manifestations of love can be regarded as Siddharthas steps towards enlightenment.

The book also reveals certain issues. The book teaches that a person should be brave to pursue his/her goals and find new ways to reach the aims set. Another important issue raised is that people should not totally rely on other individuals experience. There can be no teacher as everyone should try to find his/her own way to enlightenment. People should also have patience and they should be ready to accept the truth.

Introduction

In the novel Siddhartha, one finds the central character Siddhartha renouncing Gotama as teacher as he believes that true enlightenment cannot be taught and that he has to seek it himself. However, a close reading of the novel convinces the reader that there have been many teachers in the life of Siddhartha each of who have been instrumental in his self-realization. Siddhartha himself remarks that one must gain experiences himself because wisdom is inexpressible and incommunicable. (Herman 40). The novel Siddhartha can be understood as the tale of an Indians spiritual journey who seeks out to experience this ultimate wisdom and peace, because he beliefs that no enlightenment can come out of listening to teaching or preaching or sticking to any doctrine by others. Thus the novel provides the message that one has to follow ones own ways in his/ her journey towards enlightenment rather than trying to copy from the lives of others.

Siddhartha himself confesses that even though he distrusts doctrines and teachers, there have been many from whom he learned. To quote Siddharthas own words: I came to distrust doctrines and teachers but I learned from many teachers but most of all I have learned from the river and from my predecessor, Vasudeva. He was a simple man. He was not a thinker, but he realized the essential as well as Gotam. He was a holy man, a saint wisdom is not communicable. The wisdom which a wiseman tries to communicate always sounds foolish.  (Herman 113-114). Vasudeva, the ferryman and the river act as the best teachers for Siddhartha in his pursuit for enlightenment; however, one cannot undermine the role played by his own father, the Samanas, Kamala, Kamaswami and Buddha in the life of Siddhartha. All of them taught him important lessons in life and his experiences with each of them have molded his inner self. His relation with Govinda is also significant in the novel. Hermann Hesse presents the character of Govinda to convince his reader that it is more important to listen to and move according to what ones voice and inner spirits dictates to him rather than blindly following any guru (teacher), doctrine or belief. The fact that Govinda fails to achieve the ultimate peace should act as an eye-opener to everyone who wants to pursue his own goals. Even though Govinda becomes a follower of Buddha, the Illustrous one, he fails to accomplish his dream to achieve Nirvana like Buddha or Siddhartha. During his long conversation with Govinda, Siddhartha makes it clear that he valued Buddhas deeds and life more important than the latters doctrines whereby he hints a possible way for Govinda to pursue his own goals in accordance with his inner voice.

First teacher

His father has been his first teacher who taught him how to recognize the Atman within the depth of his being, indestructible, at one with the universe.  (Herman 3). Siddhartha practices the art of meditation at home and his father thought that he would become a learned Brahmin-a prince among Brahmins. However, the realization that his life with the father will not see him through enlightenment, forces Siddhartha to leave home in search of better teachers or doctrines. Thus, unable to find an answer to his quest, Siddharta joins the Samanas with his friend Govinda, hoping that an ascetic way of life would make him empty of thrust, desire, dream, pleasure and sorrow and thereby let the self-die to experience pure thought and to know the secret of life. Siddhartha learns a lot of things with his association with Samanas; he practices self-denial and meditation and learns many ways of losing the Self from them. He defines meditation as a flight from the self, a temporary escape from the torment of self.  (Herman 12). Later he understands that the Samana life will never help him to complete his probe, to attain the state of Nirvana and this realization forces him to go away from them.

Meeting with Buddha

His meeting with Buddha, the Illustrious one occurs at this juncture which reinforces his belief that he is supposed to reach his goal alone. It is important to note why he leaves Buddha: That is why I am going on my way-not to seek another and better doctrine, for I know there is none, but to leave all doctrines and all teachers and to reach my goal alone- or die.  (Herman 28). Thus he decides to listen to the inner voice within him and not to succumb himself to any other external command. However, it is his meeting with Buddha that offers him the optimism and the inner strength to follow his pursuit and to experience enlightenment just as Buddha attained it in his own life. Thus, his meeting with Buddha leads Siddhartha to the real awakening that he needs to continue his pursuit in his own unique way.

Kamala and Kamaswami

Kamala and Kamaswami have been the two influential teachers of Siddhartha in his life of Sansara and he experiences material and sensual life under their guidance. The life of Sansara, his worldly life with Kamala the beautiful courtesan was essential for Siddharthas later conviction and enlightenment. In the initial stage of their relationship Siddharta considers her as a teacher and learns the art of love from her. His meeting with kamala teaches him that the world is also beautiful; he feels that he has to leave his former life behind him. As Kleebaby observes it was Kamala who converted Siddhartha from a Samana into a high-powered businessman. Besides directing Siddhartha to Samsara (60), Kamala taught him one of the most important things someone can be taught, how to love and be loved in return.  (Kleebaby). Similarly, it is Kamaswami who initiates Siddhartha into a life of wealth and luxury.

Siddharthas association with him turns the former into a businessman. Sean Ewart (2006) rightly puts it: Siddhartha slips back into a mainstream life of material pleasures and social pressures. His initially casual involvement with the merchant, Kamaswami, leads to his consumption by societys temptress, wealth. His flirtation with this destabilizing force eventually leads to his downfall, as he retreats further and further into disgust and despair. It is only at his spiritual death that his connections to the social world are irrevocably severed.  (Ewart). He earns a lot of wealth, fine dresses and perfumes for her; however, within no time he understands the futility of all these worldly pleasures. One can experience Siddharthas inward mental struggles as he understands that his inner voice has become faded and silent: He only noticed that the bright and clear inward voice, that had once awakened in him and had always guided him in his finest hours, had become silent (Hesse, p. 65). He comes to the realization that the reason for the fading of his inner voice was nothing but his self- his small fearful and proud self. Kamala, during one of their lovemaking, confesses her decision to be a follower of Buddha. After the lovemaking, it becomes clear to Siddhartha that passion is so closely related to death. The same night we find Kamala setting free the songbird and she understands that Siddhartha has disappeared. This symbolizes that Siddhartha is now completely free to pursue his inner quest like a free bird. Later in their last meeting she is so happy to know that he has found peace.

Vasudeva, the ferryman and the river

Vasudeva, the ferryman and the river are the two dominant and most powerful teachers that Siddhartha comes across in his life. The river in the novel acts as a symbol in the novel and it teaches him the way to get rid of himself. He listens to the river and the river teaches him how to listen- to listen with a still heart, with a waiting open soul, without passion, without desire, without judgment, without opinion.  (Herman 87). He understands that the sound of water is nothing but the voice of life, the voice of Being, or perpetual Becoming. The river is the strongest symbol used in the novel. It is the symbol of Siddharthas and Vasudevas inner strength. Both of them derive visions, comforts and answers to their questions from the river. In the same way, the river is closely associated with all the major events in Siddharthas life. He crosses the river after his meeting with Buddha to lead a life of pleasure and comes back to it after his worldly life. He can listen to his inner voice, the laments of his soul, his inward spirit the best when he is in communion with the river. Vasudeva, the Ferryman, is a strong motivator in Siddharthas pursuit of eternal bliss. All throughout the novel he encourages, inspires and guides Siddhartha to accomplish his pursuit. It is Vasudeva who advises Siddhartha to leave his son free to choose his own way.

The major theme

The major theme of the novel is Siddharthas self-realization and subsequent enlightenment and all the teachers mentioned in the essay have been instrumental for Siddharthas enlightenment. He joints the Samanas, visits Buddha, embraces his earthly desires, and finally communes with nature, all in an attempt to obtain Nirvana His determination to seek Atman was so strong that he remarks: One must find the source within ones own self, one must possess it. Everything else was seeking- a detour, error (Herman 6). His search for his inner life comes to an end finally; he comes to a complete self-realization. In the end, he grasps the wholeness of life, experiencing the sense of fulfillment and wisdom, which come with it. In short the novel is a classical work dealing with the meaning of life and the novel does have Buddhist undercurrents in this respect.

Conclusion

Thus, the novel Siddhartha is the story of an ordinary man who becomes an enlightened saint by pursuing his inner voice. The thoughts of Kamala, his son, Vasudeva or Govinda can no longer worry him because he has attained the enlightenment- that everyone is to seek his own destiny, his own goals and that no one can teach or preach or advice people to do anything. Thus the novel portrays the growth of Siddharta, the Brahmans son, to maturity and perfection- to the height of Nirvana and enlightenment- because of his incessant quest and blind obedience to his inner voice. The novel resembles the story of The Alchemist by Paulo Coelho where the hero goes in search of his dreams, overcomes obstacles and tribulations, and finally makes his dream come true. The novel can be interpreted from a Buddhist standpoint- Siddharta is in pursuit of his innermost essence (Atman); it is made possible only when he denounces his ego, his own selfish identity (Self). When he has got rid of his selfish ego and is moved by universal love, he experiences eternal bliss, happiness and peace (Nirvana). However, there is an essential difference between the ways followed by Siddhartha and Buddha to reach the state of enlightenment, the envious state of Nirvana, the eternal bliss. For Buddha, the desire is the root of all suffering and thus desire must be crushed to achieve Nirvana. He despised the world because he found that basically all physical reality is Maya (Illusion). But Siddhartha believed that the physical world is real and that one should love everything in the world and view everything as a single unity. For anyone who wants to the in search of his inner spiritual urges, for any individual like Govinda who tells I can see, my friend, that you have found peace. I realize I have not found it. Give me something to help me on my way.  (Herman 119), Siddharthas answer is a silent smile which ensures the contender that he has to follow his own inner voice, rather than resort to any doctrine, advice or belief.

Works Cited

Herman, Hesse. Siddhartha. Ed. Hila Rosner. Rupa & Co: New Delhi, 2006.

Ewart, Sean. The Effects of Society on the Individuals Quest for Divine Understanding. Gradesaver. 2006. Web.

Kleebaby. Siddhartha: The Teachers of Siddhartha. Planet Papers. 2008. Web.

The work was written in 1922 in Germany just after the First World War, which brought a lot of trouble to the Germans. After this war, they felt unfairly humiliated and decided to take revenge, which happened a few years later. Hate turned out to be cruel, and in the meantime, a writer like Hesse preached in his book the love of everything. After all, everything that surrounds people is all of them, and this is a series of reincarnations called Samsara. However, the Germans preferred to indulge in human passions and sorrows than to delve into an alien religion  Buddhism. The work is not religious literature, no, but it contains many references relevant to this topic.

Characters and Theme

The main character of the given adventure and self-discovery story is Siddhartha. This is a young man who decided to go in search of his I because he wished to know the essence of the world and acquire wisdom. The story clearly outlines that he is highly patient, smart, and he is used to severe hardship. For instance, the main character says: The sinner, which I am and which you are, is a sinner, but in times to come he will be Brahma again, he will reach the Nirvana, will be Buddhaand now see: these times to come are a deception, are only a parable! (Hesse 149). It is critical to note that indeed  he devotes his thoughts to his whole life, which cannot be said about the people around him. Hesse endowed the protagonist with his worldview, which even Buddha cannot influence. In the seemingly constant desire to achieve the ideal of Hesse, overheating is laid, as a result of which the main character instead of spiritual searches indulges in a worldly fuss. Thus, it is essential to note the fact that the given self-discovery journey is the manifestation of Siddharthas philosophical development.

Analysis

The work tells how Siddhartha goes through a series of reincarnations. To do this, he does not even need to die in the natural (biological) sense of the word. The main character tries different roles and tries to find himself among them. He understands that he is different from other people. He is sometimes sorry that he cannot live with passions like other people. However, he tirelessly seeks his path, the truth, to which he must necessarily go on his own. That is why he does not accept single teaching on faith. He meets different people on his way, gets confused, almost decides to commit suicide, but in the end comes to new thoughts, conclusions. He begins to learn from the river  that infinite power that seethes in its depths.

He smuggles many people from one coast to another, plunges into many lives through their stories. In fact, this is a solid description  how a person learns from the river, begins to relate differently to peoples stories. It takes a very long time to think about it. Moreover, the result of these searches is the enlightenment of the hero, he himself becomes a Buddha who has cognized the world and, most importantly, himself. He looks back  and sees all his rebirths, all his guises (Kumar 14). The line between the past, the future is erased, and in fact, there is nothing but a sense of unity.

An analysis of this work by Hesse reveals the figurative and value components of the concepts of spirit and soul in a complex picture of the writers world. The idea of vision is attributed to specifically expressed value characteristics. The essence contains the cognitive activity of man, and it is his intellect. Hesse saw the difficult paths of the formation of human mental activity, showed puzzling constructions of a contradictory organized human soul.

Hesse in the novel calls to love life in all its manifestations, to live without seeking the meaning of life. In general, an analysis of the works of Hesse allows concluding that the author turns to Indian spirituality due to a crisis of spirituality in Western society. The Western world has become less interested in the ideas of Truth, Good, and Beauty (Sinha 72). For example, the main character says: I wish that you would go this path up to its end, that you shall find salvation (Hesse 34). Castalia has ceased to be a full part of the big world. Hesse gave this phenomenon the name feuilleton era, the main features of which are adherence to deep individualism and philistinism, the loss of thought of its purity and acuity, the dominance of mass culture and consumer society. However, on the other hand, in the formed conditions of cultural disorder, an irresistible thirst is born to think again, to establish order, to speak the same language again, to return to good morals, to unshakable foundations that cannot be subordinated to anyone and are not prone to frivolous change.

Therefore, Hesse postulates the primacy of the value of spiritual life. At the same time, he believes that the intellectual elite should not be locked in its imaginary world, it should change this world in terms of morality, morality, and culture (Study Guide 31). Indian spirituality is attractive with a wise and sensitive attitude of mentors to the moral education of their students, a desire to discover and develop their abilities and spiritual aspirations, to carefully help with doubts in various matters of life. Spiritual knowledge must go along with the practice of life, with experience, only he improves the person.

Conclusion

In conclusion, it is plausible to assume that by solving the problem of Hesse how to combine the existence of art with the presence of inhuman civilization, how to protect the great world of art from the destructive influence of mass culture, it concludes that the desire to create art outside of society turns art into a pointless, aimless game. An important feature in the action of the game principle is the social ideals of the community, revealing the spiritual life of people. At specific moments in history, the game plays the role of a dramatic basis in the realization of a higher social plot, social and moral idea. Social ideals undoubtedly include a lot of play, since they are combined with the realm of fantasy, dream, utopian representations and can only be shown in the play space of culture. In accordance with the concept, entire eras play the embodiment of the ideal, for example, the Renaissance culture, which tended to revive the ideals of antiquity, and not to create fundamentally new, its own landmarks.

Works Cited

Hesse, Hermann. Siddhartha. New Directions, 1952.

Kumar, Raman. Dialectic of Being and Becoming in Hermann Hesses Siddhartha. The Achievers Journal, vol. 2, no. 4, 2016, pp. 119.

Sinha, Rohit. Siddhartha by Hermann Hesse. NHRD Network Journal, vol. 9, no. 3, 2016, pp. 7173.

Study Guide for Hermann Hesses Steppenwolf. Gale, Cengage Learning, 2016.

Introduction

In the novel Siddhartha, one finds the central character Siddhartha renouncing Gotama as teacher as he believes that true enlightenment cannot be taught and that he has to seek it himself. However, a close reading of the novel convinces the reader that there have been many teachers in the life of Siddhartha each of who have been instrumental in his self-realization. Siddhartha himself remarks that one must gain experiences himself because wisdom is inexpressible and incommunicable. (Herman 40). The novel Siddhartha can be understood as the tale of an Indians spiritual journey who seeks out to experience this ultimate wisdom and peace, because he beliefs that no enlightenment can come out of listening to teaching or preaching or sticking to any doctrine by others. Thus the novel provides the message that one has to follow ones own ways in his/ her journey towards enlightenment rather than trying to copy from the lives of others.

Siddhartha himself confesses that even though he distrusts doctrines and teachers, there have been many from whom he learned. To quote Siddharthas own words: I came to distrust doctrines and teachers but I learned from many teachers but most of all I have learned from the river and from my predecessor, Vasudeva. He was a simple man. He was not a thinker, but he realized the essential as well as Gotam. He was a holy man, a saint wisdom is not communicable. The wisdom which a wiseman tries to communicate always sounds foolish.  (Herman 113-114). Vasudeva, the ferryman and the river act as the best teachers for Siddhartha in his pursuit for enlightenment; however, one cannot undermine the role played by his own father, the Samanas, Kamala, Kamaswami and Buddha in the life of Siddhartha. All of them taught him important lessons in life and his experiences with each of them have molded his inner self. His relation with Govinda is also significant in the novel. Hermann Hesse presents the character of Govinda to convince his reader that it is more important to listen to and move according to what ones voice and inner spirits dictates to him rather than blindly following any guru (teacher), doctrine or belief. The fact that Govinda fails to achieve the ultimate peace should act as an eye-opener to everyone who wants to pursue his own goals. Even though Govinda becomes a follower of Buddha, the Illustrous one, he fails to accomplish his dream to achieve Nirvana like Buddha or Siddhartha. During his long conversation with Govinda, Siddhartha makes it clear that he valued Buddhas deeds and life more important than the latters doctrines whereby he hints a possible way for Govinda to pursue his own goals in accordance with his inner voice.

First teacher

His father has been his first teacher who taught him how to recognize the Atman within the depth of his being, indestructible, at one with the universe.  (Herman 3). Siddhartha practices the art of meditation at home and his father thought that he would become a learned Brahmin-a prince among Brahmins. However, the realization that his life with the father will not see him through enlightenment, forces Siddhartha to leave home in search of better teachers or doctrines. Thus, unable to find an answer to his quest, Siddharta joins the Samanas with his friend Govinda, hoping that an ascetic way of life would make him empty of thrust, desire, dream, pleasure and sorrow and thereby let the self-die to experience pure thought and to know the secret of life. Siddhartha learns a lot of things with his association with Samanas; he practices self-denial and meditation and learns many ways of losing the Self from them. He defines meditation as a flight from the self, a temporary escape from the torment of self.  (Herman 12). Later he understands that the Samana life will never help him to complete his probe, to attain the state of Nirvana and this realization forces him to go away from them.

Meeting with Buddha

His meeting with Buddha, the Illustrious one occurs at this juncture which reinforces his belief that he is supposed to reach his goal alone. It is important to note why he leaves Buddha: That is why I am going on my way-not to seek another and better doctrine, for I know there is none, but to leave all doctrines and all teachers and to reach my goal alone- or die.  (Herman 28). Thus he decides to listen to the inner voice within him and not to succumb himself to any other external command. However, it is his meeting with Buddha that offers him the optimism and the inner strength to follow his pursuit and to experience enlightenment just as Buddha attained it in his own life. Thus, his meeting with Buddha leads Siddhartha to the real awakening that he needs to continue his pursuit in his own unique way.

Kamala and Kamaswami

Kamala and Kamaswami have been the two influential teachers of Siddhartha in his life of Sansara and he experiences material and sensual life under their guidance. The life of Sansara, his worldly life with Kamala the beautiful courtesan was essential for Siddharthas later conviction and enlightenment. In the initial stage of their relationship Siddharta considers her as a teacher and learns the art of love from her. His meeting with kamala teaches him that the world is also beautiful; he feels that he has to leave his former life behind him. As Kleebaby observes it was Kamala who converted Siddhartha from a Samana into a high-powered businessman. Besides directing Siddhartha to Samsara (60), Kamala taught him one of the most important things someone can be taught, how to love and be loved in return.  (Kleebaby). Similarly, it is Kamaswami who initiates Siddhartha into a life of wealth and luxury.

Siddharthas association with him turns the former into a businessman. Sean Ewart (2006) rightly puts it: Siddhartha slips back into a mainstream life of material pleasures and social pressures. His initially casual involvement with the merchant, Kamaswami, leads to his consumption by societys temptress, wealth. His flirtation with this destabilizing force eventually leads to his downfall, as he retreats further and further into disgust and despair. It is only at his spiritual death that his connections to the social world are irrevocably severed.  (Ewart). He earns a lot of wealth, fine dresses and perfumes for her; however, within no time he understands the futility of all these worldly pleasures. One can experience Siddharthas inward mental struggles as he understands that his inner voice has become faded and silent: He only noticed that the bright and clear inward voice, that had once awakened in him and had always guided him in his finest hours, had become silent (Hesse, p. 65). He comes to the realization that the reason for the fading of his inner voice was nothing but his self- his small fearful and proud self. Kamala, during one of their lovemaking, confesses her decision to be a follower of Buddha. After the lovemaking, it becomes clear to Siddhartha that passion is so closely related to death. The same night we find Kamala setting free the songbird and she understands that Siddhartha has disappeared. This symbolizes that Siddhartha is now completely free to pursue his inner quest like a free bird. Later in their last meeting she is so happy to know that he has found peace.

Vasudeva, the ferryman and the river

Vasudeva, the ferryman and the river are the two dominant and most powerful teachers that Siddhartha comes across in his life. The river in the novel acts as a symbol in the novel and it teaches him the way to get rid of himself. He listens to the river and the river teaches him how to listen- to listen with a still heart, with a waiting open soul, without passion, without desire, without judgment, without opinion.  (Herman 87). He understands that the sound of water is nothing but the voice of life, the voice of Being, or perpetual Becoming. The river is the strongest symbol used in the novel. It is the symbol of Siddharthas and Vasudevas inner strength. Both of them derive visions, comforts and answers to their questions from the river. In the same way, the river is closely associated with all the major events in Siddharthas life. He crosses the river after his meeting with Buddha to lead a life of pleasure and comes back to it after his worldly life. He can listen to his inner voice, the laments of his soul, his inward spirit the best when he is in communion with the river. Vasudeva, the Ferryman, is a strong motivator in Siddharthas pursuit of eternal bliss. All throughout the novel he encourages, inspires and guides Siddhartha to accomplish his pursuit. It is Vasudeva who advises Siddhartha to leave his son free to choose his own way.

The major theme

The major theme of the novel is Siddharthas self-realization and subsequent enlightenment and all the teachers mentioned in the essay have been instrumental for Siddharthas enlightenment. He joints the Samanas, visits Buddha, embraces his earthly desires, and finally communes with nature, all in an attempt to obtain Nirvana His determination to seek Atman was so strong that he remarks: One must find the source within ones own self, one must possess it. Everything else was seeking- a detour, error (Herman 6). His search for his inner life comes to an end finally; he comes to a complete self-realization. In the end, he grasps the wholeness of life, experiencing the sense of fulfillment and wisdom, which come with it. In short the novel is a classical work dealing with the meaning of life and the novel does have Buddhist undercurrents in this respect.

Conclusion

Thus, the novel Siddhartha is the story of an ordinary man who becomes an enlightened saint by pursuing his inner voice. The thoughts of Kamala, his son, Vasudeva or Govinda can no longer worry him because he has attained the enlightenment- that everyone is to seek his own destiny, his own goals and that no one can teach or preach or advice people to do anything. Thus the novel portrays the growth of Siddharta, the Brahmans son, to maturity and perfection- to the height of Nirvana and enlightenment- because of his incessant quest and blind obedience to his inner voice. The novel resembles the story of The Alchemist by Paulo Coelho where the hero goes in search of his dreams, overcomes obstacles and tribulations, and finally makes his dream come true. The novel can be interpreted from a Buddhist standpoint- Siddharta is in pursuit of his innermost essence (Atman); it is made possible only when he denounces his ego, his own selfish identity (Self). When he has got rid of his selfish ego and is moved by universal love, he experiences eternal bliss, happiness and peace (Nirvana). However, there is an essential difference between the ways followed by Siddhartha and Buddha to reach the state of enlightenment, the envious state of Nirvana, the eternal bliss. For Buddha, the desire is the root of all suffering and thus desire must be crushed to achieve Nirvana. He despised the world because he found that basically all physical reality is Maya (Illusion). But Siddhartha believed that the physical world is real and that one should love everything in the world and view everything as a single unity. For anyone who wants to the in search of his inner spiritual urges, for any individual like Govinda who tells I can see, my friend, that you have found peace. I realize I have not found it. Give me something to help me on my way.  (Herman 119), Siddharthas answer is a silent smile which ensures the contender that he has to follow his own inner voice, rather than resort to any doctrine, advice or belief.

Works Cited

Herman, Hesse. Siddhartha. Ed. Hila Rosner. Rupa & Co: New Delhi, 2006.

Ewart, Sean. The Effects of Society on the Individuals Quest for Divine Understanding. Gradesaver. 2006. Web.

Kleebaby. Siddhartha: The Teachers of Siddhartha. Planet Papers. 2008. Web.

Author Richard Rohr has said “Transformation is more about unlearning than learning”, a claim the title character in Herman Hesse’s Siddhartha would certainly agree with. The protagonist is able to reach enlightenment not through ceaseless purity, but through sin, specifically the seven deadly sins. Siddhartha enters a world of lust, gluttony, sloth, greed, pride, wrath and envy, and only after having personally experienced them can he instead choose virtue. In Siddhartha’s own words, “I had to sin, to be able to live again” (Hesse 101). The most important and personal truths can only be learned by making mistakes and reflecting upon them.

Lust was arguably the first of the cardinal sins committed by Siddhartha. Kamala, a wealthy woman who the character fell in love with, taught him of carnal pleasures. The most valuable lesson he learned, however, was that such indulgences grant quick rushes of gratification, but distance him from his path to eternal fulfillment. One moment that leaves an impression on him, making him more aware of his sinful habits, occurs after Kamala realizes he could be leaving her, when she feels she must lay with him one last time. In their last sexual encounter, she makes love to him “[…] she wanted to squeeze the last sweet drop out of this vain, fleeting pleasure” (Hesse 84). For the first time, it becomes evident to Siddhartha “how closely lust was akin to death” (Hesse 84). Upon finally leaving his life with Kamala, Siddhartha thinks of how he spent many years without true satisfaction, only glimpses of bodily gratification (Hesse 87). By the time he reaches enlightenment, long after his adventures with Kamala, Siddhartha had ceased pursuit of earthly pleasures such as that of the body to focus on that of the soul. He exchanged the sin of lust for the virtue of chastity.

While living lavishly in the company of Kamala and Kamaswami, Siddhartha adopted their gluttony for himself. He tested luxurious food that would have previously not been within his reach. Siddartha had “learned to eat tenderly and carefully prepared food”: a variety of spices, meats, sweets, and expensive wine, (Hesse 80). He spent years in this existence before choosing to embrace temperance, a virtue he could only have truly understood having had a taste of its converse. He had learned to “love [his] stomach” and to “please [his] senses.” (Hesse 100) only to, when living with humble Vasudeva, turn again to a simple life in his journey to enlightenment. The ferryman once described them as “two old banana eaters, to whom even rice is a delicacy” (Hesse 123).

Slowly, Siddhartha abandoned his ideals of hard work for the comfort of slothfulness. What he once did himself was now the work of servants; servants prepared him baths and brought him clothes and shoes (Hesse 69). The former monk had learned to “use his power over people” (Hesse 80). Only after returning to a life without luxury does he regain his trait of diligence. After having offered to share his modest hut, an invitation gratefully accepted by Siddhartha, Vasudeva remarks “The rich and elegant Siddhartha is becoming an oarsman’s servant” (Hesse 109). During his time with the ferryman, hard work, often in the form of manual labor, was needed daily, so Siddhartha came to le to operate the boat, and when there was nothing to do at the ferry, he worked with Vasudeva in the rice-field, gathered wood, plucked the fruit off the banana-trees. He learned to build an oar, and learned to mend the boat, and to weave baskets […]” (Hesse 110).

Through Kamaswami, Siddhartha learned how to trade and amassed great wealth, which quickly became more of a strain than an asset. He became possessive of his money, and the abundance of it belonging to him never seemed enough. “He had been captured by […] that vice which he had used to despise and mock the most as the most foolish one of all vices: greed. Property, possessions, and riches also had finally captured him.” (Hesse 82). He started to gamble, rapidly becoming dependent on his vice, “and after each big loss, his mind was set on new riches” (Hesse 83). Becoming a rich man caused Siddhartha to forget what it was like to be a poor man, and therefore to lose his generosity. He “lost his kindness towards beggars, lost his disposition for giving away and loaning money to those who petitioned him” (Hesse 83). However, after the cautioning dream that led him to leave Kamala, we see his greed fading, and his virtue of charity rising again. In the last conversation he has with his lover, he declares that he one day wishes to give his pleasure-garden away to Gotama as a present (Hesse 84). Naturally, after Kamala to pursue oneness, he begins to detach himself completely from greed. Siddhartha, who once lived in a mansion, took to an unpleasant straw bed in an unassuming straw hut.

Once a humble man, Siddhartha, having become surrounded by the pride of the wealthy, became proud himself. He “acted as if he was superior to them towards the fellow-members of his caste” (Hesse 85). He thought himself foolish to have ever been a Brahman, and was pleased to be a man of worldly pleasure (Hesse 103). As with the other sins, Siddhartha’s rupture from his lavish, exhibitionistic way of life was synonymous with his rupture from pride. He began to practice humility and no longer look at those around him as inferiors: “Differently than before, he now looked upon people, less smart, less proud, but instead warmer, more curious, more involved” (Hesse 133). Siddhartha came to consider common people “his brothers”; they were “understandable”, “lovable” and even “worthy of veneration” (Hesse 133).

Despite having been a deeply tranquil man, it only took the discovery of the game of dice to make Siddhartha a wrathful one. When gambling, he had “an increasing rage and passion” and was brought an “angry joy” when high stakes were in place (Hesse 83). On account of his attachment to money, he “lost his calmness when losses occurred” and “lost his patience when he was not payed on time” (Hesse 83). It was only when he gave up his riches, and therefore his gambling, that he regained composure. Vasudeva and Siddhartha both became “masters of patience” (Hesse 125), and growing into such would only have been possible while living a true, simple existence: “This he had learned by the river, this one thing: waiting, having patience, listening attentively” (Hesse 130).

Lastly, Siddhartha allowed himself to be enveloped by envy before turning back to compassion. At first, the principal targets of his jealousy were the “childlike people”, who he envied “for the one thing that was missing from him and that they had, the importance they were able to attach to their lives, the amount of passion in their joys and fears, the fearful but sweet happiness of being constantly in love” (Hesse 81). However, unlike the other sins, his envy was not die alongside his luxurious life. Siddhartha carried it with him when he was left by his son. Seeing the fathers who accompanied their children in Siddhartha’s boat caused him to wonder “so many thousands possess this sweetest of good fortunes—why don’t I? Even bad people, even thieves and robbers have children and love them, and are being loved by them, all except for me” (Hesse 133). His longing for his departed son brought up inside him a sinful feeling. I was only when he decided to listen to the river that Siddhartha gave up his envy; he realized that the world knows no imperfection, and that all was where it needed to be.

Siddhartha’s journey to self-realization was reliant on his personal experiences with the seven cardinal sins. Only with a deep, intimate comprehension of lust, gluttony, sloth, greed, pride, wrath and envy could Hesse’s protagonist understand their corresponding virtues: chastity, temperance, diligence, sacrifice, humility, patience and satisfaction, all of which Siddhartha is devout to at the end of his journey. Siddhartha himself explains: “It is good […] to get a taste of everything for oneself, which one needs to know. That lust for the world and riches do not belong to the good things, I have already learned as a child. I have known it for a long time, but I have experienced only now. And now I know it, don’t just know it in my memory, but in my eyes, in my heart, in my stomach” (Hesse 102).

Introduction to the Symbolism of the River

Bennett explains in his article that Siddhartha “focuses most specifically on three principal themes, the nature of the self, the nature of knowledge, and the essential unity of all things.” This novel is important because Siddhartha “follows his own personal path instead of just following the Buddha’s or anyone else’s doctrines,” (Bennet 1). While Hesse’s novel mostly focuses “on various Hindu or Buddhist principles,” it also focuses on “symbolic lyricism,” (…) (what’s missing here?) Herman Hesse evokes its deeper meaning in his beautiful work of literature, Siddhartha. Thirsty for knowledge, Siddhartha travels the Indian countryside in search of nirvana. Throughout his lifelong journey “to find peace and an end to his sufferings,” Siddhartha encounters the river several times (Johannes 4). Each approach exemplifies different phases of his life and leads him to his salvation. The river presents itself in Siddhartha’s spirituality, provides the path to his lust, and grants him true unity in the end. Indeed, the river holds great importance to the story. To explain, Siddhartha questions his beliefs and leaves the life of becoming a Brahmin prince to understand the life of a Samana. However, in doing this, Siddhartha did not get the satisfaction he needed. Siddhartha then left the Samanas for a rich life and where he trades with a merchant, Kamaswmi. This experience also taught him the lesson of love by a courtesan named Kamala. Again, Siddhartha did not “enter the state of fulfillment,” (Ziolkowski …). Furthermore, Siddhartha joins Vasudeva, the ferryman who helps him achieve nirvana through the river. Malthaner proceeds to say the journey between Vasudeva and Siddhartha was a “visionary experience.” Vasudeva teaches Siddhartha about his “final epiphany” and this became a great learning experience for Siddhartha. . Throughout Herman Hesse’s Siddhartha, the river is used as a great symbol. It is the essence of life which brings together many people and allows Siddhartha to finally find his spiritual enlightenment.

The River as a Metaphor for Siddhartha’s Spiritual Journey

The onset of the story explains how the river had been with Siddhartha in his beginning days. Siddhartha grew up as a son of a Brahmin and had been taught the “Brahmin” ways. However, he began to grow unsatisfied with this simple life as it does not “completely quench the eternal thirst” (Hesse 8). This ‘thirst’ is an example of the relationship between Siddharth and the river. The thirst aspect throughout the novel preludes the lessons the river offers. But, despite all the love that he sees in the hearts of others, Siddhartha does not bring happiness to himself. He goes about his daily offerings and meditations with a restless mind. And the love and knowledge of those around him, even if his mind full of “dreams” and “restless thoughts” from this “river water,” teachers, will not sustain him (Hesse 5). He feels that he is a vessel and even with the Brahmins’ knowledge poured into it, it is not full. Unable to receive the justification that he wants, Siddhartha goes against his father’s wishes, and leaves to search for Ataman. Ataman is his innermot essence and what he really feels inside. Siddhartha believes that Ataman, like the river can provide the pricipal of life. Yet with the Samansas, Siddhartha wants ‘no longer to be with self, to experience the peace of an emptied heart’ (Hesse 14). They believe enlightenment can be reached through asceticism. This is a rejection of the body and physical desire. The path the Samanas take was a much different way than Siddhartha had been taught. He then starts to believe it may provide some answers and “essential unity,” (Bennett 3). Siddhartha adjusts quickly to the ways of the Samanas because of the patience and discipline he learned in the Brahmin tradition. His goal is to find enlightenment by eliminating himself, and he successfully renounces the pleasures of the world. Siddhartha learned a lot when he was with the Samanas. And in many ways led him away from the self he previously learned. He went the way of self-denial by means of pain, through voluntarily suffering and learned to overcome pain, hunger, thirst, tiredness. As an example, Siddhartha went “twenty-eight days” without food. (Hesse 13). He went the way of self-denial by means of meditation, through imagining the mind to be void of all conceptions. Throughout this time, he used “meditation” with the “river” as another way to receive enlightenment (Bennett 3). And though the ways he applied led away from the self, their end, always led back to the self. However, Siddhartha starts to distrust the teachings. Siddhartha felt that even learning from the wisest and oldest Samana, is any better than learning from a “rhinoceros or chimpanzee,” (Hesse 19 ). Siddhartha was in a state of confusion and felt trapped and didn’t know where to go. And yet, he always used his , meditation with the river to get sense at “unity and totality,” (Ziolkowski…).

Transition and Transformation: Siddhartha’s Encounters with the River

Soon after leaving the Samanas, Siddhartha realized that he had nothing left. Even “the old skin a snake sheds,” did not exist anymore. (Hesse 37). Later Siddhartha came across a beautiful river where he stood still “as if a snake lay in his path” and the ferryman approached, (Hesse 41). The ferryman explained his feeling about the beautiful river by saying that he “always learned something from it,” (Hesse ). The ferryman noticed Siddhartha’s appearance and invited him in. That night he slept in the ferryman’s hut. When he awoke, he took sight of the “pale river” shimmering in the doorway, (Hesse 48). The ferryman began to teach him wonderful lessons about the river. As much as Siddhartha continuously offered, the ferryman wanted nothing in return. He also proclaimed that he will “everything comes back,”?? and that Siddhartha himself will return to the river as well (Hesse 49). While asleep, Siddhartha experiences a dream that he contemplates. In this dream, Siddhartha embraces Govinda (who is this??), who then transforms into a woman. Later that day, That day, the ferryman took Siddhartha across the river and informed s him that “one can learn a great deal from it” (Hesse ). Across the river, Siddhartha comes across a beautiful and favorable courtesan named Kamala, who taught him the act of love. She then goes on to tell Siddhartha that he must secure money in order to learn the art of love from her. Kamala tells him to meet Kamaswami for he is “the richest merchant in the town” (Hesse 59) Siddhartha considers the advice , and goes and meets Kamaswami. Siddhartha then spends a lot of time with him, and learns how to trade. He then becomes rich and soon starts to learn that not everything in life has to do with enlightenment. As he becomes comfortable and familiar to this life, he begins to abuse the things he is exposed to in life. He starts to gamble, drink, and enjoy dancing girls. He is then seen as a “song bird in a golden cage” (Hesse 82). Even though he starts to realize his actions, Siddhartha has become used to that way of life. Even though he has a love for many people including, Kamaswami and Kamala, he is still not fulfilled with his life. Even in the state of wealth and lavishness, Siddhartha still felt trapped with the weight of sadness.

The River’s Teachings: Enlightenment and Unity

Again, full of sorrow, uses the river as an outlet for his troubles in life. At this time in Siddhartha’s life he had no one and nowhere to go. One night Siddarthas goes to the river, and looks into the water “with a distorted countenance” and “spat at it” (Hesse 89). All of a sudden, Siddartha lets go of his body so that“he could fall headlong and finally go under” into the river (Hesse 89 ). As he slipped “towards death” Siddhartha stopped caring and was not thinking. Siddhartha “sank down” by “fatigue” and into “a deep sleep” (Hesse 90) When Siddhartha awoke after many hours he felt as though “ten years had passed.” (Hesse 90). It took Siddhartha a little while to understand why the world around him was “covered by a veil.” (Hesse 90) Metaphorically, Siddhartha died from drowning, but was reborn as a new person. Through this, he obtained salvation. With this revelation, Siddhartha eventually grew fond of who he was seeing. Siddhartha “had been so refreshed” and “rejuvenated” (Hesse 91). This anomaly depicts Siddhartha’s circle of life. With this experience Siddahatha attains the harmony of both worlds.Throughout this time, Siddahartha began to know the “river and its secrets” (Hesse 102). After this experience Siddartha goes to Vasudeva. Vasudava then helps Siddartha with many things. He teaches Siddhartha practical trades, like ferrying a boat. Vausudava also taught Siddhartha about his experiences. Vasudeva explained that the river taught him to listen. He shared with Siddhartha that if you learn to listen “one can learn everything from it [the river]” (Hesse 105). Vasudeva also taught Siddhartha how to listen to the river’s wisdom, while providing Siddhartha with additional wisdomHe was also able to give Siddhartha some wisdom. It’s important to note that Vasudeva merely helpeds Siddhartha access the river’s wisdom, rather than trying to tell Siddhartha what the river has to offer. Siddarhatha understood that the river’s wisdom is everywhere. It is at the “source and at the mouth, at the waterfall, at the ferry, at the current, in the ocean and in the mountains” it is everywhere at once (Hesse 107 ). After the river reached all its goals the water “changed into vapor” and rose to heaven (Hesse 135). From there the water “became rain” and “flowed anew” (Hesse 135). The river also taught a lesson through Siddhartha and Govinda’s life. It brought them both together. Even though Govinda Siddhartha took separate paths, they become reunited by the river. The river also taught him that time has no existence. As well as the river has neither a past or a future, it just flows eternally.

Conclusion: The Eternal Flow of Life and Knowledge

Throughout Herman Hesse’s Siddhartha, the river is used as a great symbol and the essence of life which brings together many people and lets Siddhartha finally find his spiritual enlightenment. Simone Schwarz-Bart once wrote “All rivers, even the most dazzling, those that catch the sun in their course, all rivers go down to the ocean and drown. And life awaits man as the sea awaits the river.” This is a common theme in Siddhartha. Siddhartha continued to battle with himself throughout his life. His troubles came to a point of life and death. In this novel Hesse explores a closer and connected look at the stages of life. Through the stages of his life, Siddhartha became a Samana in the woods, a merchant of the village, and seeks nirvana?he is able to complete his life journey with the river by his side. Most of Siddhartha’s life, he was not satisfied. When Siddhartha joined Vasudeva he showed him the “secrets of the river” (Malthaner…). They start to understand that the river does not have a past, future, or end, it is only the present. Vasudeva also told him that “happiness is real only when casualty-that is time-has ceased to exist for him. After researching the great novel, Siddhartha the river became a lifelong symbol which serves as peace and solidarity to the life of Hess’s creation.

Works Cited

1. Bennet, Robert. “Novels For Students.” Novels for Student (1999): n. page. Web.
2. Hesse, Herman: Siddhartha, New York: New Directions, 1951. Print
3. Malthaner, Johannes, “Herman Hesse, Sidhartha.” The German Quartely 25.2 (1952): 1-4. Web.
4. Ziolkowski, Theodore. “Siddhartha: The Landscape of the Sould- The Beaific Smile and The Epiphany.” The Novels of Herman Hesse: A Study Theme in Structure (1965): 170-77. Web.

In Herman Hesse’s Siddhartha, the main character, Siddhartha perseveres through a tedious mission for Nirvana. Throughout his entire life, Siddhartha had been advised to stop allowing the six Ripus to blockade him, with their lustful thoughts. Even though Siddhartha is truly proficient, he does not feel satisfied and wishes to enter Maya to be with his friend Atman. He accepts that enlightenment must be accomplished through individual understanding, as opposed to the understanding of others. Hesse recommends that learning is transferable, however insight must be picked up as a matter of fact. Hesse passes on this message through figurative language, foils, allusions, and symbols.

Hesse’s topic with respect to learning just being transmittable, and that genuine insight must be obtained from experimentation, is obvious in the metaphorical language that he utilizes so smoothly. Not long after Siddhartha grasps the suffering Samanas, he understands that totally denying the six Ripus is indiscretion and won’t break the interminable cycle of Samsara. In one example, Siddhartha tells his dear companion, Govinda, that the techniques for the Samanas are simply “tricks with which we deceive ourselves” (Page 16). This representation makes reference to the Samana’s incredible will to endure extraordinary torment and enduring. It is evident that Siddhartha never again needs to carry on with the life of a drifter, since he accepts that self-mutilation will get him no closer to Nirvana. After his takeoff from the Samanas, Siddhartha’s mission carries him to the Jetavana woods, which is home to the Buddha. Siddhartha is bewildered by the Buddha’s words, which conveyed to his audience members “like a star in the heavens,” (Page 23). Hesse utilizes a grandiose metaphor to portray the blessedness and mind-boggling impact of the Buddha’s words, to make it all the all the more astonishing that Siddhartha dismisses the lessons. As per Siddhartha, he would never acknowledge the wondrous expressions of the Buddha since he accepts that self-revelation can just come through involvement. “The world was sick,” (Page 17) with the new guarantees of the Buddha, but then they couldn’t influence the judgment of the youthful Brahmin. Hesse keeps on etching Siddhartha’s conviction that Nirvana is just reachable by method for experience, utilizing exemplification. By and by, Hesse applies exemplification, just this opportunity to the waterway. Vasudeva advises Siddhartha “the river has taught” (Page 86) him to tune in, giving the stream a human trademark. By encountering and understanding the regularly evolving stream, Siddhartha can at long last become one with Atman. Herman Hesse plainly clarifies the subject with perfect metaphorical language.

Govinda, the foil of Siddhartha, is utilized by Herman Hesse to further pass on the subject. Govinda is utilized in Hesse’s work to uncover a more top to bottom investigation of Siddhartha’s character, and to demonstrate a potentially extraordinary situation. The two men look for self-revelation yet do as such in various manners. Govinda is viewed as a ‘companion,’ and a ‘shadow’ (Page 2) according to Siddhartha. The characteristics of Siddhartha are exceptionally acclaimed by Govinda, which is the reason he “wanted to follow Siddhartha, the beloved, the magnificent,” (Page 2) on his voyage with the Samanas. Govinda accepts that he can figure out how to break the cycle of Samsara as a pupil of Siddhartha. In any case, after knowing about the Buddha, Govinda is dumbfounded and promptly is “filled with longing” to “hear the teachings from the lips of the Perfect One” (Page 18). Unmistakably, Siddhartha’s outline is anxious to be educated through the irresistible expressions of others, instead of addition insight all alone, through experimentation. As opposed to the philosophies of Govinda, Siddhartha won’t be a pupil to another man. Siddhartha regards that “nobody finds salvation through teachings” (Page 27). A split among the two Brahmins happens; Govinda remains with the Renowned One, and Siddhartha proceeds with his quest for his Atman. Siddhartha feels just as the Buddha had “robbed me of my friend” (Page 29). During their detachment, Siddhartha encounters Samsara through the problematic shakers, Kamala’s tempting body, and Kamaswami’s trickiness. In the meantime, Govinda stays capable in the monks and turns into a reliable understudy of the Buddha. Herman Hesse makes a recognizable differentiation between the two men during their next gathering. While Siddhartha is clad up in the clothing of a rich man, Govinda is wearing a basic outfit. It is clear that neither one nor the other men have accomplished Nirvana, despite the fact that they have persevered through altogether different ways. Siddhartha experienced a preliminary of experience and blunder, and Govinda persevered through the basic existence of a Brahmin by means of the lessons of the Buddha. On account of Govinda’s job as a foil of Siddhartha, it demonstrates that Siddhartha would be no happier in the event that he had pursued the Buddha. The topic of learning being incommunicable and astuteness being increased through experience is by and by built up with Govinda as a foil.

Another manner by which Herman Hesse shows the subject is with implications. Hesse conjures an undeniable mention with the waterway that Siddhartha much of the time crosses to enter two altogether various universes. This stream suggests the Waterway Styx, which is situated in the black market, as indicated by Greek Folklore. The Waterway Styx isolates the universe of the living from the universe of the expired. This is an emblematic portrayal of the waterway in Siddhartha. With the end goal for Siddhartha to leave from the universe of the monks and into the universe of debasements, he should cross the waterway. Hercules is one of only a handful couple of humans to ever cross the Stream Styx, and return, as per Greek Folklore. On the contrary side of the Waterway Styx stays the scandalous three-headed pooch, Cerberus, as a sentinel and implementer of the spirits. Similarly, as Hercules must conquer Cerberus before he can get away to the light, Siddhartha must defeat Kamala’s sexual handle before he may come back to his long stretches of devotion. Siddhartha’s difficult endeavor into the universe of polluting influences leaves him very nearly ending it all. “Fatigue and hunger had weakened him,” (Page 71) whereas before he asserted “I can think, I can wait, I can fast” (Page 46). He wants the “fishes and crocodiles to devour him,” (Page 71) by virtue of his corrupt past. The floating spirits of the black market procure learning from the shrewd ferryman, Charon. Additionally, Siddhartha picks up learning from his tutor and guide, Vasudeva, who is likewise a ferryman. Vasudeva instructs Siddhartha to adore and treasure the stream. He instructs him that ‘the river knows everything,” and “one can learn everything from it’ (Page 86). There was no stream as consecrated and dearest as the Waterway Styx to the Greek Divine beings. In like manner, Siddhartha is shown the waterway’s hugeness, being the wellspring of life. Hesse’s significant mention to the Waterway Styx is basically another approach to demonstrate that information is transmittable, and astuteness originates as a matter of fact.

Herman Hesse unbelievably utilizes figurative, foils, and allusions to uncover that information is transferable, however knowledge must be picked up as a matter of fact. Siddhartha’s battle to find Nirvana has an all-inclusive intrigue since its subject is run of the mill in current society. Siddhartha’s experience shows us not to in every case live by the book. It is a great idea to go out into the world and find things for yourself by committing errors and gaining from them.

Hermann Karl Hesse was born in 1877, even when he was a little boy, he had an amazing mind, as his Mother Marie puts it in a letter to her husband… “The little fellow has a life in him, an unbelievable strength, a powerful will, and, for his four years of age, a truly astonishing mind. How can he express all that?” (Hesse). As a child he was seriously depressed, his grandfather introduced him to his library and this is where his fascination of reading began. Later in his life, he worked at a bookshop and studied, Theology, Philiogly and Law. Many years later, he became a writer and decided to visit Sri Lanka and Indonesia and as said by ‘The New Yorker’, ‘the physical experience… was to depress him. Any spiritual or religious inspiration that he was looking for eluded him” (Kirsch 1). This sparked the novel, Siddhartha to be written by him and then in 1946 he received the Nobel Prize in literature. He received many of his ideas from Buddist and Hindu philosophies, but, he speaks of his parents and their religion, “their Christianity, one not preached but lived, was the strongest of the powers that shaped and moulded me’. (Hesse 42). This led him to write the novel Siddhartha, a novel about one’s quest to enlightenment and the different choices within it.

There are many ways different ways shown to reach enlightenment, Hesse shows in the novel that every person has a different way to reach enlightenment, Siddhartha’s was having to leave everything behind. Not just his material possessions, but his family, friends and loved ones, he had to lose his Id and pride to finally reach enlightenment. According to Abraham Maslow’s hierarchy of needs, he should’ve already been self-actualized, he had every box checked off in it, “people are motivated to achieve certain needs and that some needs take precedence over others. Our most basic need is for physical survival, and this will be the first thing that motivates our behavior. Once that level is fulfilled the next level up is what motivates us, and so on” (Maslow 74). But, he still was not enlightened, I believe this is because every person has a different path to Nirvana, this is what Hesse demonstrates in this novel. This presses the question, Siddhartha slowly loses touch with his inner voice while experiencing the sensual and material world. Could have Siddhartha attained enlightenment without living through “Samsara?” Was the sensual and material world an essential component to his obtaining enlightenment, or was it an unnecessary detour? Siddhartha himself believed that living in the sensual world so such a long time was a distraction and was completely useless, I believe it was essential to his reaching Nirvana. Although many may think that Siddhartha could have attained enlightenment without living through “Samsara”, I believe that he couldn’t have obtained enlightenment without it, because he needed to suffer to learn, without it he most likely wouldn’t have become something as simple as a ferryman because of his Id, He needed to learn unconditional love.

One argument made to refute this, would be that the dream pulled him out of his “Samsara” and caused him to leave everything again and continue on his journey. The dream was in a sense, a wake up call, a reminder that he is not actively continuing on his quest to enlightenment. A great example of this would be The Collective Unconscious, by Carl Jung, he explains… “The dreamer’s individual unconscious is communicating with the dreamer alone and

is selecting symbols for its purpose that have meaning to the dreamer and to nobody else” (13). This quote proves that Siddhartha’s unconscious dream was necessary on his goal, in the sensual world. While on the other hand, his conscious state is actively striving towards his goal of enlightenment, even though “Samsara”, he is still working towards self-actualization, it is just covered in “submerged and covered in dust”. (Hesse 61). His unconcious remembered and created a dream for him to interpret and put into action, causing him to start actively pursuing his goal, instead of going around in circles.

The Id is a stage of the ego, it is the caustic and destructive unconscious that makes irrational decisions, it is better explained by this quote from Sean Mcleod, a psychology tutor and researcher for The University of Manchester, Division of Neuroscience & Experimental Psychology and psychology lecturer for ten years.… “The id is the impulsive and unconscious part of our psyche which responds directly and immediately to basic urges, needs, and desires. The personality of the newborn child is all id and only later does it develop an ego and super-ego. The id remains infantile in its function throughout a person’s life and does not change with time or experience, as it is not in touch with the external world. The id is not affected by reality, logic or the everyday world, as it operates within the unconscious part of the mind.” (Mcleod 1).

To begin with, Siddhartha’s Id has always kept him away from his goal. During his time as a Samana, he was doubtful of his leader and if this method of reaching enlightenment even worked. The doubt he experienced was a result of his Id, in fact he even mocks the whole idea as shown in this quote from the text…

“I have asked the devote Samanas, year after year. Perhaps, oh Govindia, it had been just as well, had been just as smart and just as profitable, if I had asked the hornbill-bird or the chimpanzee. It took me a long time and am not finished learning this yet, oh Govinda: that there is nothing to be learned!

As explained in the quote, he does not even know if the Samana way works or if it does not, yet he still mocks it and compares it to learning from an animal. It is again extremely apparent when he falls into Samsara, his Id takes over for an extremely long time and he falls into a deep depression and feels hopeless, as he has given up all of his good values and his true goal. This leads him to the river, where he tries to take his own life, little does he know that this is all planned in his quest to enlightenment. While at the river, he gets on a ferry and sees Vasadeva, the Ferryman, he notices his energy and decides to become one like him. Before he can lose his Id and become enlightened he must let go of his son, Siddhartha has become completely Id-driven with his son around, like the ‘childlike people’ of “Samara” who suffer and become a fool for that love; he knows that this is “Samsara” and will only lead him into a terrible place. Finally, once his son runs away he is completely free from every tie to self and can listen to the river as explained in this quote,

“He was now nothing but a listener, completely concentrated on listening, completely empty, he felt, that he had now finished learning to listen… And when Siddhartha was listening attentively to this river, this song of a thousand voices, when he neither listened to the suffering nor the laughter, when he did not tie his soul to any particular voice and submerged his self into it, but when he heard them all, perceived the whole, the oneness, then the great song of the thousand voices consisted of a single word, which was Om: the perfection.” (Hesse 87).

Siddhartha’s Ego finally starts becoming headstrong and overcoming his Id, allowing him to take control of his own life, not letting his unconcious take control, this is where his son comes in and his ego becomes too powerful; not allowing him to let go. It is explained in this analogy from Sigmund Froud, “the analogy of the id being a horse while the ego is the rider. The ego is ‘like a man on horseback, who has to hold in check the superior strength of the horse.” (Freud 15), Once he finally finds the correct balance of Id, Ego and super-ego, he becomes enlightened. It seems that Siddhartha’s Id caused him to fall into “Samsara”, but this was the key to his Enlightenment, because he wouldn’t have had a son without “Samsara” and therefore wouldn’t understand unconditional love, leading on to the next point.

Unconditional love is defined as “love without any limitations or conditions”, this is something Siddhartha does not understand until near the end of his life. During Siddhartha’s early years of his life, he was naive and never really understood the true meaning of unconditional love, although he had experienced it from his father. His father showed that he loved him by letting him leave to become a Samana, and he also experienced it from Govinda, yet he still saw these as inessential and as a hindrance to his quest. He had always considered love innessential to his goal, because it was a “worldly sensation” that the child-like people experience. Unknowingly, this “worldly sensation” would play an important role in him reaching

enlightenment. When Siddhartha meets Kamala he asks her to teach him love, Siddhartha wants her to teach him love for his own selfish reason which is not unconditional love, he believes that love was purely sexual and nothing more than that. Kamala states that she will teach him love for a fee, this is not unconditional love but quite the opposite. Siddhartha finally unconditionally loves someone after he escapes “Samsara”, He loves his son, so much so that he does not want to let go of him. Siddhartha does not realize that his son needs to leave on the same journey that he did, his son feels pitied and trapped. Siddhartha does not want to let go of his son, because he does not want him to experience “Samsara” he cares for him so much, once Siddhartha finally lets go of his son, he is no longer bound and he is finally free, as explained in this quote… ‘Siddhartha began to realize that no happiness and peace had come to him with his son, only sorrow and trouble. But he loved him and preferred the sorrow and trouble of his love rather than happiness and pleasure without the boy.’ (Hesse 118). He loved the boy, unconditionally, no matter if his son hated him, he loved him. This taught him true unconditional love, Siddhartha has achieved his goal because he is not distracted by anything or anyone, he understands the balance, and love, the ninth path. So, “Samsara” brought Siddhartha a son, in turn teaching him unconditional love and allowing him to achieve his goal of Self-Actualization.

Finally, Siddhartha needed to feel the pain of “Samsara”, so he could learn. In a sense, Siddhartha was a baby in the world, he did not know much, he did not have many experiences. He hadn’t really lived his life, he had everything handed to him, and as nothing but just a series of learning opportunities and experience. It is not possible that a person knows all about life when he has not experienced it. If Siddhartha had not experienced “Samsara”, he would have never learned how it felt to be trapped in depression and suicidal thoughts. Him going through “Samsara” is essentially the same thing as disciplining a child, He did not know why it was bad, until he felt the repercussions of it. Without “Samsara” he most likely would not have been so reckless to have a child, he became like one of the “child-like” people and brought a son into the world he lived in, and began loving him unconditionally. Without “Samsara” he most likely would have never had a child because he believed that all relationships were distractions toward his goal.

Hermann’s Hesse’s novel Siddhartha and The Guide by R.K. Narayan both portray protagonists or rather main characters who somehow grow and go through a transformation throughout their story. When we first meet Siddhartha, he is a respected member of the Brahman caste, however, he becomes a Samana, and goes on a journey with the goal of becoming enlightened. Raja on the other hand, is a con artist who’s in the merchant or working class in India. Although he is a con artist and an overall seemingly seedy character, his transformation is arguably more humbling than Siddhartha’s as he receives help from the community around him, and surprisingly becomes humbler and more enlightened spiritually. Siddhartha and Raja are both flawed in their own ways, although, they do both transform in such profound ways throughout the story and in some ways show that they have found some sense of enlightenment.

Siddhartha’s in the beginning of the story is a Brahman, or the highest caste in Hinduism in India, which represents God and is known as the priest caste. However, as the story goes on, he is dissatisfied and wants to venture out the caste system, so he becomes a Samana. This is where I noticed Siddartha’s peak in his transformation because since he is a young man, he doesn’t know much about romance and love, and he ends up temporarily giving up his desires for sex and materialistic pleasures to become a Samana. This is not the case for the whole novel of course, because the next transformation into finding himself is when he meets Kamala, a prostitute who is used to wealthy clients, and Siddhartha, although he desires her, does not fit the part. This is when I saw that he gives up part of his quest of ignoring desire and with that decides to work and make money to win Kamala over. I find this part of the transformation interesting since he seemingly gets bored with Kamala after he fathers her child out of wedlock, and of course it is then when he decides he wants to continue his path to enlightenment. This is when I saw that Siddhartha, although he holds good intentions with his journey through enlightenment, he is a flawed man and is not the perfect holy figure he was once portrayed as. However, in the very end of Siddhartha’s journey to enlightenment when Govinda unknowingly meets up with him again, the two share a beautiful connection. Their embrace is described as: “Deeply he bowed, bowed to the very earth, before the one sitting there motionless, whose smile reminded him of everything he had ever loved in all his life, everything that had ever, in all his life, been dear to him and holy” (Hesse 157). This embrace to me sounds hopeful and liberating. Even though Govinda doesn’t know this is his best friend, he feels a spiritual connection and in turn so does Siddhartha. Just how Raja doesn’t go through his journey and transformation alone, neither does Siddhartha.

Raja’s journey begins as a tour guide who scams people. He is not an innocent soul as he makes many questionable decisions throughout his story. Aside from being a con artist, he desires a married woman. I found this slightly similar to Siddhartha’s almost sinful desire for Kamala since both women are sort of unavailable to marry. However, Raja’s biggest transformation comes with the community who mistakes him as a spiritual guru after he gets out of prison. Although he continues being a con artist while going along with it, he gains so much respect from the community. I realized how strong his influence was on the villagers when he finally confessed to Velan, and Velan still believed in him even saying: “I’ll go back to the village to do my morning duties…And I’ll never speak a word of what I have heard to anyone” (Narayan 214). This is when I noticed perhaps Raja even begins to believe himself, when he sees he has developed guidance from these loyal villagers. This made me question if this is why he goes on to do the fast, because in the end when he believes he has brought the rain, he starts to really believe his spiritual abilities like Velan and the others do as well. I found his last words to actually become more meaningful to me personally in the movie when he says: “Velan, its raining in the hills. I can feel it coming up under my feet, up my legs” (Narayan 226). In the movie, it is not visibly raining, but I still feel as though he believed in himself, just as the villagers did.

Works Cited

1. Narayan, R. K. The Guide. Penguin Books, 2006.

Siddhartha Gautama, who is later known as Buddha, was born in a small kingdom in ancient India. He is the son of Queen Maya and King Suddhodan. Maya was returning to her parents home for the birth of her child, she stopped on part of the long journey for a rest and as she entered into the forest she fell into a trance. She remembered a dream she had the day she conceived her child about a baby elephant that blessed her with its trunk. As Maya continued her journey her birth pains grew stronger and a tree lowered down to offer its branches for her support. Siddhartha Gautama was born fully conscious with strength to walk and talk straight away, as he walked lotus blossoms grew in his footsteps. He said “I have been born to reach enlightenment and free all creatures from suffering”. Siddhartha’s father held a ceremony to celebrate his birth, when suddenly an unexpected guest arrived – Aseeta. Aseeta told King Suddhodan that Siddhartha will become the master of the world or become nothing by using his ability to read stars. Queen Maya fell ill and before her death she gave Siddhartha to her sister to care for him and take him as her own child.

Siddhartha grew up and married princess Yashorada. The king shielded from all pain or worry in life, and so he grew up to believe that everything in the world was this way. Siddhartha decides that he wants to see more of the world beyond his kingdom, although this upsets princess Yashodara as she knows there is suffering that Siddhartha has never seen before. King Suddhodan secretly prepared everything Siddhartha was going to see to make sure that nothing disturbs him, his father made sure everyone he saw was young and healthy. However, through the crowds he notices two elderly and ill people – which he had never seen before. He follows them which leads him to a small village of people who are unwell and suffering. Siddhartha becomes intrigued by these illnesses and wants to learn about death. He learns that when people die, their ashes are given to the river and becomes upset. After learning about everything his father hid from him, he discovered compassion as Siddhartha believed the people suffering deserved peace and he wanted to find an answer for them.

Siddhartha and Yashodara’s son was born and Siddhartha fears for when his family become ill and die. A mist grows over the court and everyone has fallen into a deep sleep. Siddhartha awakens his friend Channa and they set off together on a journey while everyone is sleeping. As they begin their journey, they come across Ascetics – people who have given up all comforts of life and have sworn to never leave the forest until they have reached enlightenment. Siddhartha cuts his hair to make it short, gives his jewels to Channa and then joins the Ascetics to find freedom. A tree bowed down to Siddhartha as it did for his mother Maya when she was in labour.

For 6 years, Siddhartha and his followers lived in silence and never left the forest. They drank rain and ate mud, rice or bird droppings. One day, Siddhartha heard an old musician speaking to his people. The man said “If you tighten the string too much it will snap and if you leave it too slack it will not play” and suddenly he realised he had been following the wrong path all these years. The ascetics felt betrayed when Siddhartha was seen bathing and eating proper food and they turned away from Siddhartha. Siddhartha said “If I can reach enlightenment, let this bowl float upstream” and in front of his eyes the bowl was floating upstream. Siddhartha sat under a tree outside a village named Bacaya. He found the middle way and restored his body to health. Then the 5 daughters or Marrah – the lord of darkness – appeared. They were the spirits of pride, greed, fear, ignorance and desire. Marrah sent them to tempt Siddhartha away from his search. Marrah tried to tempt Siddhartha by disguising the temptations of life in the simplest forms. However, Siddhartha was looking beyond the present, which made Marrah angry. Marrah tried to throw everything he could towards Siddhartha but his mind was too powerful and finally Marrah was defeated.

Meditating showed Siddhartha what the problem is – people always want more in life and no-one is ever fully satisfied and due to this there is always suffering. Siddhartha has reached enlightenment and is now known as Buddha. He wants to show more people this and he gains followers who become his disciples. Buddha believes that by being reborn you can’t avoid suffering. He believes that you do not go to a place, you are in a condition where you don’t want anything and all desires are gone as you have reached peace – this is called Nirvana. For the rest of his life, Buddha preaches about how to reach Nirvana and when he reaches death he has many disciples who carry on his teaching in his honour.