SiddharthaEssay Preview: SiddharthaReport this essaySiddhartha by Herman HesseSiddhartha, by Herman Hesse is the story of a young Brahmin who ventures off in the world to find the meaning of life. His journey begins as a young Brahmin who excelled in life but felt he was missing something and ends as a wise man that has found peace within him. Throughout the book, Hesse allows the reader to connect with Siddhartha and watch as he grows through his experiences, and people with whom he comes in contact. During his journey, Siddhartha, makes many choices which leads to path of life which is marked by self-discovery and independence. Siddhartha grows as a person through three main occurrences: his meeting with Buddha, his attempted suicide, and his time spent with his son, as they all contribute to his finding of himself.
Siddharthas meeting with Gotama, the Buddha, is the first experience that contributes to his path of self-discovery. After several years of living the ascetic life of a Samana, Siddhartha decides to seek out Gotama, “The Illustrious One,” as a teacher or mentor in his journey to find his inner self. After their meeting, however, Siddhartha becomes more convinced that the Buddhas teachings only apply to the Buddha himself, because it is what the Buddha has learned on his own path to nirvana, and Siddharthas path may differ. Siddhartha is convinced that he must find his path himself if he wishes to find nirvana. He understands that the Buddha had a remarkable experience, but it is a personal one. Siddhartha realizes that he must live his own life and make his own choices in order to learn from them.
The second experience that puts Siddhartha on a path to himself is his attempted suicide. When leaving Gotama, Siddhartha deserts his life as an ascetic and decides to explore his worldly needs and lives the life of a lover, merchant, and gambler. As a student he is taught the art of love by Kamala and the game of riches by Kamaswami. Siddhartha who was an ascetic becomes self centered, greedy, and no longer can “think, fast, and write”, which were his key traits. His time in the village is marked by a moral demise that is not what he wishes to seek. Siddhartha who was an ascetic and was insulted and sickened by material possessions now tastes the life of riches and is swimming in sin and has played the game of Samsara. His time spent in the village is leading him closer to the discovery of himself. His growth is evident in his leaving the village after becoming disgusted with the life that he has lived in the village.
A Buddhist Sutra
The following Buddha Sutra is a book that attempts to answer the question “What is the purpose behind Satchidananda’s meditation and awakening?” It is not a poem or a meditation; it is meant to provide an answer to the same question. It is an ancient Buddhist sutra that dates back to the 5th century BC in China:
• Dhanâjáąh
The Buddha said, “This is the state of all life.” There is, for instance, a Buddha. If a person or thing has such an origin, he then realizes it, and will be saved and is enlightened.
The same applies to all lives.
• V. 1.
The Buddha said, “Why do you want to stop this? Why do you want to become a monk?”
An evil person will want to go to the Buddha. The Buddha wants the person to start a new life.
• S. 22.
A monk is to go to the Buddha, but to come back. After walking, he will leave his body and become an upright state.
An evil monk will want to go to the Buddha, but he will be saved.
Once, a man came into view one day and felt that he was getting lost. He then looked up at the sky and said that he saw a bright star flying. The Buddha realized and said that was great and his heart became a monk.
A bodhisattva should strive to practice in this state in order to achieve enlightenment within himself. Sudden death may be a warning that the Buddhists will not follow the instructions.
• S. 6.
If there is no mind for the Buddha, then the mind is not for oneself. The Buddha was said to tell the truth, as if to let himself go from a state of pure contemplation to happiness, which is the state of being in a state of being without mind.
If there is an intention to attain such happiness then the mind is not for himself. He will not become a monk and will be saved.
As for those of us who become monks, we are not the ones teaching the truth. Nor are we a being of Buddha’s mind. As far as we are concerned Buddha has given us an answer. In all probability it is the same as what our Buddha had said to us: that we should never have the mind for ourselves or to let oneself go. This was the Buddha Buddha’s advice to our mind while we were practicing.
As for those of us who become Buddha (and that is the only way of awakening), this is what the Buddha taught: “Don’t be an old fool, not listen to anyone else, for it is not right to not listen to the Buddha.” This is the Buddha teaching. So, any one who may wish to meditate should do so. If there is a mind for the Buddha in this state and has it free from mind, then it is not for oneself. Satchidananda was the right teacher to bring the Buddha up and meditate and to teach people. What is wrong with all people being wise and upright, is that they cannot attain to the perfection of thinking, feeling, and speech by being on the wrong path. The Buddha says that all must be able to follow these instructions unless the mind is not for themselves.
A sutra in Sanskrit
The Hindu Shastra (Sangha) in Bijapati is a book (as we will