Siddhartha (novel)

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Siddhartha
Hermann Hesse - Siddhartha (book cover).jpg
1st English translation
Author(s)Hermann Hesse
TranslatorHilda Rosner
CountryGermany
LanguageGerman (translated into English)
Genre(s)Novel
PublisherNew Directions (U.S.)
Publication date1922, 1951 (U.S.)
Media typePrint (paperback)
Pages152
ISBN0-553-20884-5
OCLC Number9766655
 
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Siddhartha
Hermann Hesse - Siddhartha (book cover).jpg
1st English translation
Author(s)Hermann Hesse
TranslatorHilda Rosner
CountryGermany
LanguageGerman (translated into English)
Genre(s)Novel
PublisherNew Directions (U.S.)
Publication date1922, 1951 (U.S.)
Media typePrint (paperback)
Pages152
ISBN0-553-20884-5
OCLC Number9766655

Siddhartha is a novel by Hermann Hesse that deals with the spiritual journey of self-discovery of a man named Siddhartha during the time of the Buddha.

The book, Hesse's ninth novel (1922), was written in German, in a simple, lyrical style. It was published in the U.S. in 1951 and became influential during the 1960s. Hesse dedicated Siddhartha to his wife Meiner Frau Ninon gewidmet [1] and supposedly afterwards to Romain Rolland[2] and Wilhelm Gundert.

The word Siddhartha is made up of two words in the Sanskrit language, siddha (achieved) + artha (meaning or wealth), which together means "he who has found meaning (of existence)" or "he who has attained his goals".[3] In fact, the Buddha's own name, before his renunciation, was Siddhartha Gautama, Prince of Kapilvastu. In this book, the Buddha is referred to as "Gotama".[4]

Contents

Plot summary

The story takes place in ancient India around the time of Gotama Buddha (likely between the fourth and seventh centuries BCE[5]). Siddhartha, the son of a Brahmin, decides to leave behind his home in the hopes of gaining spiritual illumination by becoming an ascetic wandering beggar of the Samanas. Joined by his best friend Govinda, Siddhartha fasts, becomes homeless, renounces all personal possessions, and intensely meditates, eventually seeking and personally speaking with Gotama, the famous Buddha, or Enlightened One. Afterward, both Siddhartha and Govinda acknowledge the elegance of the Buddha's teachings. Although Govinda hastily joins the Buddha's order, Siddhartha does not follow, claiming that the Buddha's philosophy, however supremely wise, does not account for the necessarily distinct experiences of each person. He argues that the individual seeks an absolutely unique and personal meaning that cannot be presented to him by a teacher; he thus resolves to carry on his quest alone.

Siddhartha crosses a river and the generous ferryman, who Siddhartha is unable to pay, merrily predicts that Siddhartha will return to the river later to compensate him in some way. Venturing onward toward city life, Siddhartha discovers Kamala, the most beautiful woman he has yet seen. Kamala, a courtesan of affluent men, notes Siddhartha's handsome appearance and fast wit, telling him that he must become wealthy to win her affections so that she may teach him the art of love. Although Siddhartha despised materialistic pursuits as a Samana, he agrees now to Kamala's suggestions. She directs him to the employ of Kamaswami, a local businessman, and insists that he have Kamaswami treat him as an equal rather than an underling. Siddhartha easily succeeds, providing a voice of patience and tranquility against Kamaswami's fits of passion, which Siddhartha learned from his days as an ascetic. Thus, Siddhartha becomes a rich man and Kamala's lover, though in his middle years realizes that the luxurious lifestyle he has chosen is merely a game, empty of spiritual fulfillment. Leaving the fast-paced bustle of the city, Siddhartha returns to the river and thinks of killing himself. He is saved only by an internal experience of the holy word, Om. The very next morning Siddhartha briefly reconnects with Govinda, who is passing through the area and remains a wandering Buddhist.

Siddhartha decides to live out the rest of his life in the presence of the spiritually inspirational river. Siddhartha thus reunites with the ferryman, named Vasudeva, with whom he begins a humbler way of life. Although Vasudeva is a simple man, he understands and relates that the river has many voices and significant messages to divulge to any who might listen.

Some years later, Kamala, now a Buddhist convert, is travelling to see the Buddha at his deathbed, escorted reluctantly by her young son, when she is bitten by a venomous snake near Siddhartha's river. Siddhartha recognizes her and realizes that the boy is his own child. After Kamala's death, Siddhartha attempts to console and raise the furiously resistant boy, until one day the child flees altogether. Although Siddhartha is desperate to find his runaway son, Vasudeva urges him to let the boy find his own path, much like Siddhartha did himself in his youth. Listening to the river with Vasudeva, Siddhartha realizes that time is an illusion and that all of his feelings and experiences, even those of suffering, are part of a great and ultimately jubilant fellowship of all things connected in the cyclical unity of nature. With Siddhartha's moment of illumination, Vasudeva claims that his work is done and he must depart into the woods, leaving Siddhartha peacefully fulfilled and alone once more.

Toward the end of his life, Govinda hears about an enlightened ferryman and travels to Siddhartha, not initially recognizing him as his old childhood friend. Govinda asks the now-elderly Siddhartha to relate his wisdom and Siddhartha replies that for every true statement there is an opposite one that is also true; that language and the confines of time lead people to adhere to one fixed belief that does not account for the fullness of the truth. Because nature works in a self-sustaining cycle, every entity carries in it the potential for its opposite and so the world must always be considered complete. Siddhartha simply urges people to identify and love the world in its completeness. Siddhartha then oddly requests that Govinda kiss his forehead and, when he does, Govinda experiences the visions of timelessness that Siddhartha himself saw with Vasudeva by the river. Govinda bows to his wise friend and Siddhartha smiles radiantly, having found enlightenment.

Characters

Major themes

In Hesse’s novel, experience, the totality of conscious events of a human life, is shown as the best way to approach understanding of reality and attain enlightenment – Hesse’s crafting of Siddhartha’s journey shows that understanding is attained not through scholastic, mind-dependent methods, nor through immersing oneself in the carnal pleasures of the world and the accompanying pain of samsara; however, it is the completeness of these experiences that allow Siddhartha to attain understanding.

Thus, the individual events are meaningless when considered by themselves—Siddhartha’s stay with the samanas and his immersion in the worlds of love and business do not lead to nirvana, yet they cannot be considered distractions, for every action and event that is undertaken and happens to Siddhartha helps him to achieve understanding. The sum of these events is thus experience.

A major preoccupation of Hesse in writing Siddhartha was to cure his 'sickness with life' (Lebenskrankheit) by immersing himself in Indian philosophy such as that expounded in the Upanishads and the Bhagavad Gita.[6] The reason the second half of the book took so long to write was that Hesse "had not experienced that transcendental state of unity to which Siddhartha aspires. In an attempt to do so, Hesse lived as a virtual semi-recluse and became totally immersed in the sacred teachings of both Hindu and Buddhist scriptures. His intention was to attain to that 'completeness' which, in the novel, is the Buddha's badge of distinction."[7] The novel is structured on three of the traditional stages of life for Hindu males (student (brahmacarin), householder (grihastha) and recluse/renunciate (vanaprastha)) as well as the Buddha's four noble truths (Part One) and eight-fold path (Part Two) which form twelve chapters, the number in the novel.[8] Ralph Freedman mentions how Hesse commented in a letter "[my] Siddhartha does not, in the end, learn true wisdom from any teacher, but from a river that roars in a funny way and from a kindly old fool who always smiles and is secretly a saint."[9] In a lecture about Siddhartha, Hesse claimed "Buddha's way to salvation has often been criticized and doubted, because it is thought to be wholly grounded in cognition. True, but it's not just intellectual cognition, not just learning and knowing, but spiritual experience that can be earned only through strict discipline in a selfless life".[9] Freedman also points out how Siddhartha described Hesse's interior dialectic: "All of the contrasting poles of his life were sharply etched: the restless departures and the search for stillness at home; the diversity of experience and the harmony of a unifying spirit; the security of religious dogma and the anxiety of freedom."[10]

Film versions

A film version entitled Siddhartha was released in 1972. It starred Shashi Kapoor and was directed by Conrad Rooks.

In 1971, a surrealistic adaptation as a musical Western was released as Zachariah. John Rubinstein starred in the title role and George Englund was the director. Don Johnson played Matthew, the equivalent of Govinda.

English translations

In recent years several American publishers have commissioned new translations of the novel, which had previously been impossible because of copyright restrictions. In addition to these newer translations, Hilda Rosner's original 1951 translation is still being sold in a number of reprint editions put out by various publishers. The newest translations include:

Siddhartha in Sanskrit
Siddhartha-Sanskrit.jpg
Author(s)Hermann Hesse
TranslatorL Sulochana Devi. Artist: Devaplan
CountryGermany
LanguageGerman (Translated into Sanskrit)
Genre(s)Novel
PublisherHermann Hesse Socieity of India (Varanasi)
Publication date1922, 2010 (india.)
Media typePrint (Hard Bound)
Pages164
ISBN978-81-906854-0-5

Translations into Indian languages

The Hermann Hesse Society of India (HHSI) has initiated a project to prepare authentic translations of Hermann Hesse’s Siddhartha into all Indian languages. HHSI is a nonprofit organization established in 2005 under Government of India Act XXI of 1860 at Tellicherry, the birthplace of Hesse’s mother, a small town, which in many ways was responsible for attracting Hermann Hesse to Eastern thought and culture. Tellicherry is also a place where Hesse’s grandfather, the scholar Hermann Gundert lived and worked during most of his productive life. HHSI had its genesis in the Hermann Hesse Translation Project initiated by the Centre for South Indian Studies in 1991. The main objectives of the Hermann Hesse Society of India are: to promote in India studies on Hermann Hesse’s works, which have created international understanding and enhanced intercultural dialogue to an extraordinary degree, and to encourage translation and publication of Hermann Hesse’s works in Indian languages. HHSI project also include an Indian translation in English by a team consisting of members who translated the work into different languages including Sanskrit. An Advisory cum Editorial Board co ordinates the translation of Hesse’s works into Indian languages. Already translations in Sanskrit, Hindi and Malayalam have been completed. Translations in Kannada, Tamil and Telugu are under preparation.[citation needed]

Cultural references

Musical references
Other cultural references

References

  1. ^ I have in my library in Zwolle / Netherlands a copy of the book in Gothic letters from the "57. bis 61. Auflage 1955" and after the page with the indication "Erster Teil" on the next page is the dedication "Meiner Frau Ninon gewidmet"
  2. ^ http://www.gutenberg.org/etext/2499
  3. ^ "The Life of Siddhartha Gautama". http://webspace.ship.edu/cgboer/siddhartha.html. Retrieved 2008-03-27.
  4. ^ Gautama spelled "Gotama" http://i1226.photobucket.com/albums/ee417/Impaler702/img116-Copy.jpg?t=1342689832
  5. ^ Cousins, L.S. (1996). "The Dating of the Historical Buddha: A Review Article". Journal of the Royal Asiatic Society. Series 3 (Cambridge, England: Cambridge University Press) 6 (1): 57–63. ISSN 1356-1863. http://indology.info/papers/cousins/. Retrieved 2009-02-27.
  6. ^ Donald McClory Introduction to Hermann Hesse. Siddhartha. Picador. London 1998 pp 24-25.
  7. ^ Donald McClory introduction to Hermann Hesse. Siddhartha. Picador. London 1998 p26.
  8. ^ Donald McClory introduction to Hermann Hesse. Siddhartha. Picador. London 1998 pp41-42.
  9. ^ a b Ralph Freedman. Hermann Hesse. Pilgrim of Crisis. Jonathan Cape. London. 1979 p 233.
  10. ^ Ralph Freedman. Hermann Hesse. Pilgrim of Crisis. Jonathan Cape. London. 1979 p 235.
  11. ^ http://www.fred-mayer.com/blurb_EN.html

External links