Siddhartha:Siddhartha: GovindaGovinda

FeracoFeraco

Search for Human PotentialSearch for Human Potential

17 October 201317 October 2013

In seeking wisdom the first step In seeking wisdom the first step is silence, the second: listening, the is silence, the second: listening, the third: remembering, the fourth: third: remembering, the fourth: practicing, the fifth: teaching others.practicing, the fifth: teaching others.

Solomon Ibn GabirolSolomon Ibn Gabirol

““Govinda,” the last chapter of Govinda,” the last chapter of the book, opens with a focus on its the book, opens with a focus on its titular character rather than on titular character rather than on Siddhartha – a rarity, as the book Siddhartha – a rarity, as the book almost never focuses on anyone almost never focuses on anyone else!else!

When we first see Govinda, he’s When we first see Govinda, he’s resting alone in Kamala’s old grove, resting alone in Kamala’s old grove, and he’s heard of a wise ferryman and he’s heard of a wise ferryman nearby (not realizing it’s Siddhartha) nearby (not realizing it’s Siddhartha) who could potentially help him in his who could potentially help him in his quest – a lifetime search that has led quest – a lifetime search that has led him, inevitably, to a 5’s existence.him, inevitably, to a 5’s existence.

It’s a lonely, melancholy sight.It’s a lonely, melancholy sight.

This isn’t to say that Govinda’s led a This isn’t to say that Govinda’s led a bad life: “he had lived his life according to bad life: “he had lived his life according to the rules and was also regarded with the rules and was also regarded with respect by the younger monks for his age respect by the younger monks for his age and modesty.” and modesty.”

But a 5’s distinguishing hallmark is But a 5’s distinguishing hallmark is that nagging, gnawing sense of that nagging, gnawing sense of dissatisfaction – and, indeed, “there was dissatisfaction – and, indeed, “there was still restlessness in [Govinda’s] heart and still restlessness in [Govinda’s] heart and his seeking was unsatisfied.”his seeking was unsatisfied.”

Govinda is drawn to the idea of Govinda is drawn to the idea of learning from this new teacher – some learning from this new teacher – some things prove difficult to change, and some things prove difficult to change, and some cycles prove difficult to shatter – and goes cycles prove difficult to shatter – and goes to meet him.to meet him.

Their final encounter provides the Their final encounter provides the book with its ending – an ending that, book with its ending – an ending that, while confusing to many on a first read, while confusing to many on a first read, turns out to be just about perfect.turns out to be just about perfect.

When asked if he is still a “seeker” When asked if he is still a “seeker” despite his advanced age, Govinda replies, “I despite his advanced age, Govinda replies, “I have never ceased seeking. I will never cease have never ceased seeking. I will never cease seeking. That seems to be my destiny.”seeking. That seems to be my destiny.”

Siddhartha says “perhaps [he] seeks too Siddhartha says “perhaps [he] seeks too much, that as a result of [his] seeking he much, that as a result of [his] seeking he cannot find” because “when someone is cannot find” because “when someone is seeking, it happens quite easily that he only seeking, it happens quite easily that he only sees the thing that he is seeking; that he is sees the thing that he is seeking; that he is unable to find anything, unable to absorb unable to find anything, unable to absorb anything, because he is only thinking of the anything, because he is only thinking of the thing he is seeking, because he has a goal, thing he is seeking, because he has a goal, because he is obsessed with his goal…You, O because he is obsessed with his goal…You, O worthy one, are perhaps indeed a seeker, for in worthy one, are perhaps indeed a seeker, for in striving towards your goal, you do not see striving towards your goal, you do not see many things that are under your nose.”many things that are under your nose.”

““I just go where the bell tells me to go…”I just go where the bell tells me to go…”

They spend a night talking to They spend a night talking to each other about their lives’ paths, each other about their lives’ paths, and as Govinda leaves, he asks and as Govinda leaves, he asks Siddhartha whether he finally Siddhartha whether he finally uncovered “belief, doctrine, or uncovered “belief, doctrine, or knowledge” that helped him find his knowledge” that helped him find his answers.answers.

Once again, Govinda’s hoping Once again, Govinda’s hoping someone can fill in the bubbles on someone can fill in the bubbles on his Scantron – as though having his Scantron – as though having someone else’s answer is worth the someone else’s answer is worth the same as one you earned yourself…same as one you earned yourself…

Siddhartha replies that he has no Siddhartha replies that he has no doctrine – that, indeed, he still harbors doctrine – that, indeed, he still harbors the distrust for doctrine and teachers that the distrust for doctrine and teachers that he nursed as a younger man – but that he he nursed as a younger man – but that he has had many teachers over the years, has had many teachers over the years, and that he did in fact learn from them and that he did in fact learn from them (not wisdom, but knowledge and insight).(not wisdom, but knowledge and insight).

““Wisdom is not communicable. The Wisdom is not communicable. The wisdom which a wise man tries to wisdom which a wise man tries to communicate always sounds foolish…communicate always sounds foolish…Knowledge can be communicated, but not Knowledge can be communicated, but not wisdom. One can find it, live it, be fortified wisdom. One can find it, live it, be fortified by it, do wonders through it, but one by it, do wonders through it, but one cannot communicate and teach it.”cannot communicate and teach it.”

Next, Siddhartha goes on to make explicit Next, Siddhartha goes on to make explicit the “binary” motif that Hesse’s threaded through the “binary” motif that Hesse’s threaded through his narrative…and shatters it.his narrative…and shatters it.

““In every truth the opposite is equally true. In every truth the opposite is equally true. For example, a truth can only be expressed and For example, a truth can only be expressed and enveloped in words if it is one-sided. Everything enveloped in words if it is one-sided. Everything that is thought and expressed in words is one-that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into taught about the world, he had to divide it into Samsara and Nirvana, into illusion and truth, into Samsara and Nirvana, into illusion and truth, into suffering and salvation. One cannot do otherwise, suffering and salvation. One cannot do otherwise, there is no other method for those who teach. there is no other method for those who teach. But the world itself, being in and around us, is But the world itself, being in and around us, is never one-sided. Never is a man or a deed wholly never one-sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner.”a saint or a sinner.”

Gladwell’s FAE in action…Gladwell’s FAE in action…

He then goes on to explain to the He then goes on to explain to the overwhelmed Govinda that time is an overwhelmed Govinda that time is an illusion.illusion.

““I am a sinner and you are a sinner, I am a sinner and you are a sinner, but someday the sinner will be Brahma but someday the sinner will be Brahma again, will someday attain Nirvana, will again, will someday attain Nirvana, will someday become a Buddha. Now this someday become a Buddha. Now this ‘someday’ is illusion; it is only a ‘someday’ is illusion; it is only a comparison. The sinner is not on his way comparison. The sinner is not on his way to a Buddha-like state; he is not to a Buddha-like state; he is not evolving, although our thinking cannot evolving, although our thinking cannot conceive things otherwise. No, the conceive things otherwise. No, the potential Buddha already exists in the potential Buddha already exists in the sinner; his future is already there. The sinner; his future is already there. The potential hidden Buddha must be potential hidden Buddha must be recognized in him, in you, in everybody.”recognized in him, in you, in everybody.”

Picking up a stone (notice the pattern?), Picking up a stone (notice the pattern?), Siddhartha proceeds to seemingly ramble; Siddhartha proceeds to seemingly ramble; Govinda doesn’t quite follow, which makes Govinda doesn’t quite follow, which makes sense (for sense (for wisdom cannot be communicatedwisdom cannot be communicated), ), but his words make more sense to us but his words make more sense to us because we’ve shared Siddhartha’s because we’ve shared Siddhartha’s experience (our context is richer).experience (our context is richer).

Govinda, however, is troubled by Govinda, however, is troubled by Siddhartha’s seeming worship of “things,” Siddhartha’s seeming worship of “things,” and his corresponding newfound disregard and his corresponding newfound disregard for thoughts and words (remember, he’s for thoughts and words (remember, he’s mastered them at this point; he’s learned to mastered them at this point; he’s learned to pronounce the word that matters most).pronounce the word that matters most).

His worry has merit, for he’s concerned His worry has merit, for he’s concerned that Siddhartha has somehow lost himself in that Siddhartha has somehow lost himself in Maya, in illusion.Maya, in illusion.

Siddhartha merely replies that if Siddhartha merely replies that if the things around him are illusory, the things around him are illusory, he, too, is an illusion, and thus he he, too, is an illusion, and thus he doesn’t care if his stone, for doesn’t care if his stone, for example, is fake.example, is fake.

That’s why he can say, “It seems That’s why he can say, “It seems to me, Govinda, that love is the most to me, Govinda, that love is the most important thing in the world”: it’s a important thing in the world”: it’s a recognition of our fundamental recognition of our fundamental relationships with each other.relationships with each other.

As we race towards the end of the book, As we race towards the end of the book, Hesse’s finishing all of his themes off – cycles, Hesse’s finishing all of his themes off – cycles, connection, repetition, development, meaning, connection, repetition, development, meaning, and love – with a flourishand love – with a flourish

He takes the time here to allow He takes the time here to allow Siddhartha to explain that Gotama’s words Siddhartha to explain that Gotama’s words (disregard earthly love!) mattered far less than (disregard earthly love!) mattered far less than his actions (someone who saw such ugliness in his actions (someone who saw such ugliness in the world still dedicated themselves to making the world still dedicated themselves to making it better for everyone else…what else is love?).it better for everyone else…what else is love?).

But at this, Govinda prepares to leave; But at this, Govinda prepares to leave; he’s troubled by what Siddhartha says, and he’s troubled by what Siddhartha says, and feels no closer to enlightenment than before.feels no closer to enlightenment than before.

For all of the sound and fury of the past For all of the sound and fury of the past few pages, his Scantron remains unbubbled.few pages, his Scantron remains unbubbled.

So he makes a final request of So he makes a final request of Siddhartha: “We are now old men. Siddhartha: “We are now old men. We may never see each other again in We may never see each other again in this lifethis life.. I can see, my dear friend, I can see, my dear friend, that you have found peace. I realize that you have found peace. I realize that I have not found it. Tell me one that I have not found it. Tell me one more word, my esteemed friend, tell more word, my esteemed friend, tell me something that I can conceive, me something that I can conceive, something I can understand! Give something I can understand! Give me something to help me on my way, me something to help me on my way, Siddhartha. My path is often hard Siddhartha. My path is often hard and dark.”and dark.”

Siddhartha doesn’t give him any Siddhartha doesn’t give him any words; he lets Govinda kiss his forehead.words; he lets Govinda kiss his forehead.

In that moment, in that connection, In that moment, in that connection, Govinda becomes aware of Govinda becomes aware of everyevery connection in his life – and in every other connection in his life – and in every other life – just as Siddhartha became aware of life – just as Siddhartha became aware of every connection while listening to the every connection while listening to the river, and through that awareness gains river, and through that awareness gains the understanding he’s sought his whole the understanding he’s sought his whole life.life.

In other words, Siddhartha does give In other words, Siddhartha does give him “one more word”: the word is him “one more word”: the word is Om Om – – the word of words, the sound of every the word of words, the sound of every connection vibrating in unison –connection vibrating in unison – and he and he doesn’t have to say it.doesn’t have to say it.

With the kiss, Govinda no longer With the kiss, Govinda no longer sees Siddhartha: he sees all of sees Siddhartha: he sees all of reality fused into a single moment, reality fused into a single moment, thousands of faces simultaneously thousands of faces simultaneously appearing and disappearing.appearing and disappearing.

After all, only time stood After all, only time stood between the faces – and the passage between the faces – and the passage of time, the thing that causes so of time, the thing that causes so much misery and pain in so many much misery and pain in so many lives, may be illusory in the end.lives, may be illusory in the end.

Hesse argues that only the passing of Hesse argues that only the passing of time, or at least our perception of it, time, or at least our perception of it, stands between us and understanding.stands between us and understanding.

One can point out that desire, not One can point out that desire, not time, blinds us to the truth, for desire is time, blinds us to the truth, for desire is the source of suffering.the source of suffering.

However, one must point out that However, one must point out that suffering results more specifically from suffering results more specifically from longinglonging (either for something not to (either for something not to change that will, to reach for something change that will, to reach for something that can’t be won, or for something to that can’t be won, or for something to return that won’t)…which is why Hesse’s return that won’t)…which is why Hesse’s translator, Hilda Rosner, keeps using that translator, Hilda Rosner, keeps using that word in “Om.”word in “Om.”

Really, what is longing except Really, what is longing except for the word to describe the space for the word to describe the space between a wish and its fulfillment?between a wish and its fulfillment?

The longing that cripples us The longing that cripples us results when that space becomes results when that space becomes infinite – when fulfillment never infinite – when fulfillment never arrives – and that’s where we lose arrives – and that’s where we lose ourselves: in our waiting and our ourselves: in our waiting and our wanting.wanting.

In this moment, time breaks In this moment, time breaks down in front of him; everything is down in front of him; everything is there!there!

Govinda sheds his old doubts, Govinda sheds his old doubts, sheds his insistence that things sheds his insistence that things areare as they as they areare, that reality can be , that reality can be explained through a static, explained through a static, unyielding set of rules and doctrines unyielding set of rules and doctrines to be obeyed and followed to be obeyed and followed automatically, and simply absorbs, automatically, and simply absorbs, simply experiences life.simply experiences life.

In this moment, Govinda is In this moment, Govinda is finally free…and when he weeps, he finally free…and when he weeps, he weeps because he finally sees the weeps because he finally sees the beauty of everything he’s ever beauty of everything he’s ever experienced, the truth he’s always experienced, the truth he’s always seen but never seen but never seenseen..

He weeps because his journey is He weeps because his journey is over…over…

……and so is ours!and so is ours!