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02 - With The Samanas - Siddhartha - Hermann Hesse · Philosophy and Faith

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  Speaker 1: Chapter two with the Samanas. In the evening of this day,
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  Speaker 1: they caught up with the ascetics the skinny Somanas, and
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  Speaker 1: offered them their companionship and obedience. They were accepted. Sadartha
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  Speaker 1: gave his garments to a poor Brahman in the street.
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  Speaker 1: He wore nothing more than the loin cloth and the
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  Speaker 1: earth colored unsown cloak. He ate only once a day,
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  Speaker 1: and never something cooked. He fasted for fifteen days. He
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  Speaker 1: fasted for twenty eight days. The flesh waned from his
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  Speaker 1: thighs and cheeks, Feverish dreams flickered from his enlarged eyes.
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  Speaker 1: Long nails grew slowly on his parched fingers, and a dry,
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  Speaker 1: shaggy beard grew on his chin. His glance turned to
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  Speaker 1: ice when he encountered women. His mouth twitched with contempt.
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  Speaker 1: When he walked through a city of nicely dressed people.
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  Speaker 1: He saw merchants, trading, princes hunting, mourners wailing for their dead,
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  Speaker 1: haars offering themselves, physicians trying to heal the sick, Priests
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  Speaker 1: determining the most suitable day for seeding, Lovers, loving mothers
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  Speaker 1: nursing their children. And all of this was not worthy
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  Speaker 1: of one look from his eye. It all lied, It
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  Speaker 1: all stank, It all stank of lies. It all pretended
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  Speaker 1: to be meaningful and joyful and beautiful, and it all
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  Speaker 1: was just concealed putrefaction. The world tasted bitter, life was torture.
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  Speaker 1: A goal stood before, said Arthur, a single goal. To
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  Speaker 1: become empty, empty of thirst, empty of wishing, empty of dreams,
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  Speaker 1: empty of joy and sorrow, dead to himself, not to
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  Speaker 1: be a self any more, to find tranquility with an
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  Speaker 1: emptied heart, to be open to miracles in unselfish thoughts.
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  Speaker 1: That was his goal. Once all of myself was overcome
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  Speaker 1: and had died, once every desire and every urge was
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  Speaker 1: silent in the heart, then the ultimate part of me
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  Speaker 1: had to awake, the innermost of my being, which is
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  Speaker 1: no longer myself, the great secret. Silently Saddarthur exposed himself
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  Speaker 1: to burning rays of the sun directly above, glowing with pain,
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  Speaker 1: glowing with thirst, and stood there until he neither felt
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  Speaker 1: any pain nor thirst any more. Silently he stood there
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  Speaker 1: in the rainy season from his hair, the water was
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  Speaker 1: dripping over freezing shoulders, over freezing lips and legs, and
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  Speaker 1: the penitent stood there until he could not feel the
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  Speaker 1: cold in his shoulders and legs anymore, until they were silent,
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  Speaker 1: until they were quiet silently, he cowered in the thorny bushes.
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  Speaker 1: Blood dripped from the burning skin, from festering wounds dripped
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  Speaker 1: pass and Siddartha stayed rigidly, stayed motionless, until no blood
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  Speaker 1: flowed any more, and nothing stung anymore, Until nothing burned anymore,
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  Speaker 1: Saddartha sat upright and learned to breathe sparingly, learned to
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  Speaker 1: get along with only few breaths, learned to stop. He learned,
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  Speaker 1: beginning with the breath, to calm the beat of his heart,
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  Speaker 1: learned to reduce the beats of his heart until they
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  Speaker 1: were only a few and almost none. Instructed by the
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  Speaker 1: oldest of the Samanas, Siddartha practiced self denial, practiced meditation
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  Speaker 1: according to new Samana rules. A heron flew over the
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  Speaker 1: bamboo forest, and Siddartha accepted the heron into his soul.
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  Speaker 1: Flew over forest and mountains, was a heron. Eight fish
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  Speaker 1: felt the pangs of a heron's hunger, spoke the heron's
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  Speaker 1: croak died a heron's death. A dead jackal was lying
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  Speaker 1: on the sandy bank, and Siddartha's soul slipped inside the
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  Speaker 1: body was the dead jackal lay on the banks, got bloated, stank, decayed,
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  Speaker 1: and was dismembered by hyaenas, was skinned by vultures, turned
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  Speaker 1: into a skeleton, turned to dust, was blown across the fields,
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  Speaker 1: and Siddartha's soul returned, had died, had decayed, was scattered
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  Speaker 1: as dust had tasted. The gloomy intoxication of the cycle
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  Speaker 1: awaited in new thirst, like a hunter in the gap
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  Speaker 1: where he could escape from the cycle, where the end
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  Speaker 1: of the causes, where an eternity without suffering began. He
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  Speaker 1: killed his senses, he killed his memory, He slipped out
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  Speaker 1: of his self into thousands of other forms. Was an animal,
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  Speaker 1: was carrion, was stone, was wood, was water, And awoke
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  Speaker 1: every time to find his old self again sun shone
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  Speaker 1: or moon was his own self again turned round in
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  Speaker 1: the cycle. Felt thirst overcame the thirst, felt new thirst.
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  Speaker 1: Sdn Arthur learned a lot when he was with the
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  Speaker 1: Somana's many ways leading away from the self. He learned
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  Speaker 1: to go. He went the way of self denial by
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  Speaker 1: means of pain, through voluntary suffering and overcoming pain hunger, thirst, tiredness.
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  Speaker 1: He went the way of self denial by means of meditation,
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  Speaker 1: through imagining the mind to be void of all conceptions.
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  Speaker 1: These and other ways he learned to go A thousand times.
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  Speaker 1: He left his self for hours and days, he remained
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  Speaker 1: in the non self. But though the ways led away
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  Speaker 1: from the self, their end nevertheless always led back to
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  Speaker 1: the self. Though Siddartha fled from the self a thousand times,
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  Speaker 1: stayed in nothingness, stayed in the animal, in the stone,
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  Speaker 1: the return was inevitable, inescapable was the hour when he
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  Speaker 1: found himself back in the sunshine, or in the moonlight,
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  Speaker 1: in the shade, or in the rain, and was once
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  Speaker 1: again his self. And Siddarthur and again felt the agony
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  Speaker 1: of the cycle which had been forced upon him. By
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  Speaker 1: his side lived Govinda, his shadow, walked the same paths
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  Speaker 1: undertook the same efforts. They rarely spoke to one another
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  Speaker 1: than the service of the exercises required. Occasionally, the two
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  Speaker 1: of them went through the villages to beg for food
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  Speaker 1: for themselves and their teachers. How do you think Govinda,
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  Speaker 1: sid Arthur spoke one day while begging this way, how
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  Speaker 1: do you think we progress? Do we reach any goals.
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  Speaker 1: Govinda answered, we have learned and will continue learning. You'll
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  Speaker 1: be a great Somana, said Arthur quickly. You've learned every exercise.
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  Speaker 1: Often the old Samanas have admired you. One day you'll
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  Speaker 1: be a holy man, oh, said Arthur. Quoth said Arthur,
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  Speaker 1: I can't help but feel that it is not like this,
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  Speaker 1: my friend, what I've learned being among the Somanas up
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  Speaker 1: to this day, this, oh, Govinda, I could have learned
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  Speaker 1: more quickly and by simpler means, in every tavern of
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  Speaker 1: that part of a town where the whore houses are,
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  Speaker 1: my friend, among carters and gamblers, I could have learned it,
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  Speaker 1: quoth Govinda said, Arthur is putting me on. How could
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  Speaker 1: you have learned meditation, holding your breath, insensitivity against hunger
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  Speaker 1: and pain there among these wretched people? And Saddartha said quietly,
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  Speaker 1: as if he were talking to himself. What is meditation?
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  Speaker 1: What is leaving one's body? What is fasting? What is
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  Speaker 1: holding one's breath? It is fleeing from the self. It
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  Speaker 1: is a short escape of the agony of being a self.
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  Speaker 1: It is a short numbing of the senses against the
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  Speaker 1: pain and the pointlessness of life, The same escape, the
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  Speaker 1: same short numbing is what the driver of the ox
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  Speaker 1: cart finds in the inn, drinking a few bowls of
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  Speaker 1: rice wine or fermented coconut milk. Then he won't feel
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  Speaker 1: his self anymore. Then he won't feel the pains of
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  Speaker 1: life anymore. Then he finds a short numbing of the senses.
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  Speaker 1: When he falls asleep over his bowl of rice wine.
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  Speaker 1: He'll find the same as what Saddartha and Govinda find
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  Speaker 1: when they escape their bodies through long exercises, staying in
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  Speaker 1: the non self. This is how it is a Govinda,
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  Speaker 1: quoth Govinda, You say so, oh friend, Yet you know
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  Speaker 1: that Siddartha is no driver of an ox cart, and
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  Speaker 1: a Samana is no drunkard. It's true that a drinker
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  Speaker 1: numbs his senses. It's true that he briefly escapes and rests,
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  Speaker 1: but he'll return from the delusion finds everything to be unchanged.
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  Speaker 1: Has not become wiser, has gathered no enlightenment, has not risen.
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  Speaker 1: Several steps, and Siddarthur spoke with a smile. I do
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  Speaker 1: not know. I have never been a drunkard, but that
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  Speaker 1: I Siddartha find only a short numbing of the senses
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  Speaker 1: in my exercises and meditation, and that I am just
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  Speaker 1: as far removed from wisdom from salvation as a child
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  Speaker 1: in the mother's womb. This I know, oh Govinda, This
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  Speaker 1: I know. And once again another time, when Siddartha left
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  Speaker 1: the forest together with Govinda to beg for some food
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  Speaker 1: in the village for their brothers and teachers, Siddartha began
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  Speaker 1: to speak and said, what now, o Govinda. Might we
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  Speaker 1: be on the right path, Might we get closer to enlightenment?
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  Speaker 1: Might we get closer to salvation? Or do we perhaps
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  Speaker 1: live in a circle? We who have thought we were
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  Speaker 1: escaping the cycle? Quoth Govinda, We have learned a lot, Siddartha,
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  Speaker 1: there is still much to learn. We are not going
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  Speaker 1: around in circles. We are moving up. The circle is
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  Speaker 1: a spiral. We have already ascended many a level. Siddartha answered,
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  Speaker 1: how old would you think is our oldest Somana, our
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  Speaker 1: venerable teacher? Quoth Govinda. Our oldest one might be about
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  Speaker 1: sixty years of age, And said Arthur, he has lived
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  Speaker 1: for sixty years and has not reached the nirvana. He'll
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  Speaker 1: turn seventy and eighty, and you and me will grow
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  Speaker 1: just as old, and will do our exercises, and will
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  Speaker 1: fast and will meditate. But we will not reach the nirvana.
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  Speaker 1: He won't and we won't. Oh, Govinda, I believe out
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  Speaker 1: of all the Somanas out there, perhaps not a single one,
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  Speaker 1: not a single one, will reach the nirvana. We find comfort,
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  Speaker 1: we find numbness, we learn feats to deceive others. But
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  Speaker 1: the most important thing, the path of paths, we will
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  Speaker 1: not find. If you only spoke Govinda, wouldn't speak such
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  Speaker 1: terrible words, said Arthur. How could it be that among
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  Speaker 1: so many learned men, among so many Brahmans, among so
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  Speaker 1: many austere and venerable Samanas, among so many who are searching,
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  Speaker 1: so many who are eagerly trying, so many holy men,
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  Speaker 1: no one will find the path of paths. But Siddarthur said,
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  Speaker 1: in a voice which contained just as much sadness as mockery,
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  Speaker 1: with a quiet, a slightly sad, a slightly mocking voice. Soon, Govinda,
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  Speaker 1: your friend will leave the path of the samanas. He
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  Speaker 1: has walked along your side for so long. I am
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  Speaker 1: suffering of thirst of Govinda, And on this long path
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  Speaker 1: of a Samana, my thirst has remained as strong as ever,
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  Speaker 1: I always thirsted for knowledge. I have always been full
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  Speaker 1: of questions. I have asked the Brahmans year after year.
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  Speaker 1: I have asked the Holy Vaders year after year. I
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  Speaker 1: have asked the devoted Somanas year after year. Perhaps so, Govinda,
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  Speaker 1: it has been just as well, had been just as
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  Speaker 1: smart and just as profitable if I had asked the
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  Speaker 1: hornbill bird or the chimpanzee. It took me a long time,
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  Speaker 1: and I am not finished learning this yet, oh Govinda,
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  Speaker 1: that there is nothing to be learned. There is indeed
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  Speaker 1: no such thing. So I believe, as what we refer
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  Speaker 1: to as learning, there is, oh, my friend, just one knowledge.
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  Speaker 1: This is everywhere, This is atman, this is within me,
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  Speaker 1: and within you, and within every creature. So I'm starting
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  Speaker 1: to believe that this knowledge has no worser enemy than
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  Speaker 1: the desire to know it. Then learning at this, Govinda
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  Speaker 1: stopped on the path, rose his hands and spoke. If
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  Speaker 1: you said, Arthur, only would not bother your friend with
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  Speaker 1: this kind of talk. Truly, your words stir up fear
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  Speaker 1: in my heart. And just consider what would become of
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  Speaker 1: the sanctity of prayer, What of the venerability of the
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  Speaker 1: Brahman's caste. What of the holiness of the Samanas? If
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  Speaker 1: it was as you say, if there was no learning,
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  Speaker 1: what o sa Darthur would become of all of this?
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  Speaker 1: What is holy? What is precious? What is venerable? On earth?
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  Speaker 1: And Govinda mumbled a verse to himself, a verse from
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  Speaker 1: an upanashad. He who ponderingly of a purified spirit loses
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  Speaker 1: him himself in the meditation of Atman. Unexpressible by words
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  Speaker 1: is his blissfulness of his heart. But Siddharthur remained silent.
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  Speaker 1: He thought about the words which Govinda had said to him,
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  Speaker 1: and thought the words through to their ends. Yes, he thought,
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  Speaker 1: standing there with his head low, what would remain of
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  Speaker 1: all that which seemed to us to be holy? What
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  Speaker 1: remains what can stand the test? And he shook his head.
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  Speaker 1: At one time, when the two young men had lived
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  Speaker 1: among the Somanas for about three years and had shared
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  Speaker 1: their exercises, some news, a rumor, a myth reached them.
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  Speaker 1: After being retold many times, a man had appeared, Gautama
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  Speaker 1: by name, the exalted One, the Buddha. He had overcome
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  Speaker 1: the suffering of the world in himself and had halted
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  Speaker 1: the cycle of rebirths. He was said to wander through
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  Speaker 1: the land, teaching, surrounded by disciples, without possession, without home,
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  Speaker 1: without a wife, in the yellow cloak of an esthetic,
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  Speaker 1: but with a cheerful brow. A man of bliss, and
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  Speaker 1: Brahmans and princes would bow down before him and would
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  Speaker 1: become his students. This myth, this rumor, this legend resounded.
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  Speaker 1: Its fragrances rose up here and there. In the towns
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  Speaker 1: the Brahmins spoke of it, and in the forest the Samanas.
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  Speaker 1: Again and again the name of Gautama, the Buddha reached
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  Speaker 1: the ears of the young men with good and with
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  Speaker 1: bad talk, with praise and with defamation. It was as
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  Speaker 1: if the plague had broken out in a country, and
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  Speaker 1: news had been spreading around that in one place or
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  Speaker 1: another there was a man, a wise man, a knowledgeable one,
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  Speaker 1: whose word and breath was enough to heal everyone who
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  Speaker 1: had been infected with the pestilence. And as such, news
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  Speaker 1: would go through the land, and everyone would talk about it.
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  Speaker 1: Many would believe, many would doubt, but many would get
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  Speaker 1: on their way as soon as possible to seek the
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  Speaker 1: wise man, the helper. Just like this myth ran through
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  Speaker 1: the land, that fragrant myth of Gottama, the Buddha, the
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  Speaker 1: wise man of the family of Sakya. He possessed, so
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  Speaker 1: the believers said, the highest enlightenment. He remembered his previous lives.
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  Speaker 1: He had reached the Nirvana and never returned into the cycle,
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  Speaker 1: was never again submerged in the murky river of fil
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  Speaker 1: physical forms. Many wonderful and unbelievable things were reported of him.
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  Speaker 1: He had performed miracles, had overcome the devil, had spoken
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  Speaker 1: to the gods. But his enemies and disbelievers said this
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  Speaker 1: Gautama was a vain seducer. He would spend his days
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  Speaker 1: in luxury, scorned the offerings, was without learning, and knew
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  Speaker 1: neither exercises nor self castigation. The myth of Buddha sounded sweet.
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  Speaker 1: The scent of magic flowed from these reports. After all,
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  Speaker 1: the world was sick, life was hard to bear, and behold,
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  Speaker 1: here a source seemed to spring forth. Here a messenger
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  Speaker 1: seemed to call out comforting, mild, full of noble promises.
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  Speaker 1: Everywhere where the rumor of Buddha was heard everywhere in
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  Speaker 1: the lands of India. The young young men listened up,
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  Speaker 1: felt a longing, felt hope, and among the Brahman sons
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  Speaker 1: of the towns and villages. Every pilgrim and stranger was
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  Speaker 1: welcome when he brought news of him, the exalted One,
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  Speaker 1: the Sakya Mundi. The myth had also reached the Samanas
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  Speaker 1: in the forest, and also Siddhartha and also Govinda slowly
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  Speaker 1: drop by drop, every drop laden with hope, every drop
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  Speaker 1: laden with doubt. They rarely talked about it because the
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  Speaker 1: oldest one of the Samanas did not like this myth.
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  Speaker 1: He had heard that this alleged Buddha used to be
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  Speaker 1: an ascetic before and had lived in the forest, but
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  Speaker 1: had then turned back to luxury and worldly pleasures. And
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  Speaker 1: he had no higher opinion of this Gotama Oh Siddartha.
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  Speaker 1: Govinda spoke one day to his friend. To day, I
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  Speaker 1: was in the village and a Brahman invited me into
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  Speaker 1: his house. And in his house there was the son
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  Speaker 1: of a Brahman from Magadha, who has seen the Buddha
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  Speaker 1: with his own eyes and has heard him teach verily.
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  Speaker 1: This made my chest ache when I breathed, and thought
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  Speaker 1: to myself, if only I would too, if only we
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  Speaker 1: both would too. Sir Dartha and me live to see
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  Speaker 1: the hour when we will hear the teachings from the
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  Speaker 1: mouth of this perfected man. Speak friend, wouldn't we want
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  Speaker 1: to go there too and listen to the teachings from
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  Speaker 1: the Buddha's mouth, quoth said Arthur, Always, Oh, Govinda, I
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  Speaker 1: had thought Govinda would stay with the samanas always. I
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  Speaker 1: had believed his goal was to live to be sixty
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  Speaker 1: and seventy years of age, and to keep on practicing
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  Speaker 1: those feats and exercises which are becoming to a somana.
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  Speaker 1: But behold, I had not known Govinda well enough. I
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  Speaker 1: knew little of his heart. So now you, my faithful friend,
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  Speaker 1: want to take a new path and go there where
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  Speaker 1: the Buddha spreads his teachings, quoth Govinda, you're mocking me.
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  Speaker 1: Mock me if you like Siddartha. And have you not
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  Speaker 1: also developed a desire an eagerness to hear these teachings.
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  Speaker 1: Have you not at one time said to me you
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  Speaker 1: would not walk the path of the somanas for much longer.
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  Speaker 1: At this, Saddartha laughed in his very own manner, in
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  Speaker 1: which his voice assumed a touch of sadness and a
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  Speaker 1: touch of mockery, and said, well, Govinda, you've spoken well,
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  Speaker 1: you've remembered correctly, if you only remembered the other thing
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  Speaker 1: as well, you've heard from me, which is that I
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  Speaker 1: have grown distrustful and tired against teachings and learnings, and
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  Speaker 1: that my faith in words which are brought to us
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  Speaker 1: by teachers is small. But let's do it, my dear.
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  Speaker 1: I am willing to listen to these teachings, though in
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  Speaker 1: my heart I believe we've already tasted the best fruit
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  Speaker 1: of these teachings, quoth Govinda. Your willingness delights my heart.
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  Speaker 1: But tell me how should this be possible? How should
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  Speaker 1: the Gautama's teachings, even before we have heard them, have
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  Speaker 1: already revealed their best fruit to us, quoth said Arthur.
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  Speaker 1: Let us eat this fruit and wait for the rest
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  Speaker 1: of Govinda. But this fruit, which we already now received
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  Speaker 1: thanks to the Gautama, consisted in him calling us away
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  Speaker 1: from the Samanas. Whether he has also other and better
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  Speaker 1: things to give us, O friend, let us await with
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  Speaker 1: calm hearts. On this very same day, Siddartha informed the
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  Speaker 1: oldest one of the Samanas of his decision that he
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  Speaker 1: wanted to leave him. He informed the oldest one with
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  Speaker 1: all the courtesy and modesty becoming to a younger one
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  Speaker 1: and a student. But the Samana became angry because the
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  Speaker 1: two young men wanted to leave him and talked loudly
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  Speaker 1: and used crude swear words. Govinda was startled and became embarrassed.
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  Speaker 1: But Siddartha put his mouth close to Govinda's ear and
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  Speaker 1: whispered to him, Now, I want to show the old
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  Speaker 1: man that I've learned something from him. Positioning himself closely
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  Speaker 1: in front of the Samana with a concentrated soul, he
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  Speaker 1: captured the old man's glance with his glances, deprived him
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  Speaker 1: of his power, made him mute, took away his free will,
• 25:04
  Speaker 1: subdued him under his own will, commanded him to do
• 25:09
  Speaker 1: silently whatever he demanded him to do. The old man
• 25:14
  Speaker 1: became mute, his eyes became motionless, his will was paralyzed,
• 25:20
  Speaker 1: his arms were hanging down without power. He had fallen
• 25:25
  Speaker 1: victim to Sadarthur's spell. But Siddartha's thoughts brought the Samana
• 25:31
  Speaker 1: under their control. He had to carry out what they commanded,
• 25:36
  Speaker 1: and thus the old man made several bows, performed gestures
• 25:41
  Speaker 1: of blessing, spoke stammeringly a godly wish for a good journey,
• 25:47
  Speaker 1: and the young men returned the bows with thanks returned
• 25:51
  Speaker 1: the wish went on their way with salutations. On the way.
• 25:57
  Speaker 1: Govinda said, oh, Arthur, you have learned more from the
• 26:02
  Speaker 1: Somanas than I knew. It is hard. It is very
• 26:07
  Speaker 1: hard to cast a spell on an old Somana. Truly,
• 26:12
  Speaker 1: if you had stayed there, you would soon have learned
• 26:15
  Speaker 1: to walk on water. I do not seek to walk
• 26:19
  Speaker 1: on water, said Sir d Arthur. Let old Somanas be
• 26:24
  Speaker 1: content with such feats. End of Chapter two