Yes, he thought, standing there with his head low, what would remain of all that which seemed to us to be holy? What remains? What can stand the test?
And he shook his head.
At one time, when the two young men had lived among the Samanas for about three years and had shared their exercises, some news, a rumour, a myth reached them after being retold many times: A man had appeared, Gotama by name, the exalted one, the Buddha, he had overcome the suffering of 16
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the world in himself and had halted the cycle of rebirths. He was said to wander through the land, teaching, surrounded by disciples, without possession, without home, without a wife, in the yellow cloak of an ascetic, but with a cheerful brow, a man of bliss, and Brahmins and princes would bow down before him and would become his students.
This myth, this rumour, this legend resounded, its fragrance rose up, here and there; in the towns, the Brahmins spoke of it and in the forest, the Samanas; again and again, the name of Gotama, the Buddha reached the ears of the young men, with good and with bad talk, with praise and with defamation.
It was as if the plague had broken out in a country and news had been spreading around that in one or another place there was a man, a wise man, a knowledgeable one, whose word and breath was enough to heal everyone who had been infected with the pestilence, and as such news would go through the land and everyone would talk about it, many would believe, many would doubt, but many would get on their way as soon as possible, to seek the wise man, the helper, just like that, this myth ran through the land, that fragrant myth of Gotama, the Buddha, the wise man of the family of Sakya. He possessed, so the believers said, the highest enlightenment, he remembered his previous lives, he had reached Nirvana and never returned into the cycle, was never again submerged in the murky river of physical forms. Many wonderful and unbelievable things were reported of him, he had performed miracles, had overcome the devil, had spoken to the gods. But his enemies and disbelievers said, this Gotama was a vain seducer, he spent his days in luxury, scorned the offerings, was without learning, and knew neither exercises nor self-castigation.
The myth of Buddha sounded sweet. The scent of magic flowed from these reports. After all, the world was sick, life was hard to bear—and behold, here a source seemed to spring forth, here a messenger seemed to call out, comforting, mild, full of noble promises. Everywhere where the rumour of Buddha was heard, everywhere in the lands of India, the young men listened up, felt a longing, felt hope, and among the Brahmins’ sons of the towns and villages every pilgrim and stranger was welcome, when he brought news of him, the exalted one, the Sakyamuni.
From the reading. . .
“We are not going around in circles, we are moving up, the circle is a spiral, we have already ascended many a level.”
The myth had also reached the Samanas in the forest, and also Siddhartha, and also Govinda, slowly, drop by drop, every drop laden with hope, every drop laden with doubt. They rarely talked about it, because the oldest one of Siddhartha: An Open-Source Text
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the Samanas did not like this myth. He had heard that this alleged Buddha used to be an ascetic before and had lived in the forest, but had then turned back to luxury and worldly pleasures, and he had no high opinion of this Gotama.
“Oh Siddhartha,” Govinda spoke one day to his friend. “Today, I was in the village, and a Brahmin invited me into his house, and in his house, there was the son of a Brahmin from Magadha, who has seen the Buddha with his own eyes and has heard him teach. Verily, this made my chest ache when I breathed, and thought to myself, If only I would too, if only we both would too, Siddhartha and me, live to see the hour when we will hear the teachings from the mouth of this perfected man! Speak, friend, wouldn’t we want to go there too and listen to the teachings from the Buddha’s mouth?”
Siddhartha said, “Always, oh Govinda, I had thought, Govinda would stay with the Samanas; always I had believed his goal was to live to be sixty and seventy years of age and to keep on practising those feats and exercises, which are becoming a Samana. But behold, I had not known Govinda well enough, I knew little of his heart. So now you, my faithful friend, want to take a new path and go there, where the Buddha spreads his teachings.”
Govinda replied, “You’re mocking me. Mock me if you like, Siddhartha! But have you not also developed a desire, an eagerness, to hear these teachings?
And have you not at one time said to me, you would not walk the path of the Samanas for much longer?”
At this, Siddhartha laughed in his very own manner, in which his voice assumed a touch of sadness and a touch of mockery, and said, “Well, Govinda, you’ve spoken well, you’ve remembered correctly. If you only remembered the other thing as well, you’ve heard from me, which is that I have grown distrustful and tired against teachings and learning, and that my faith in words, which are brought to us by teachers, is small. But let’s do it, my dear, I am willing to listen to these teachings—though in my heart I believe that we’ve already tasted the best fruit of these teachings.”
Govinda replied, “Your willingness delights my heart. But tell me, how should this be possible? How should the Gotama’s teachings, even before we have heard them, have already revealed their best fruit to us?”
Siddhartha said, “Let us eat this fruit and wait for the rest, oh Govinda! But this fruit, which we already now have received, thanks to the Gotama, consisted in him calling us away from the Samanas! Whether he has also other and better things to give us, oh friend, let us await with calm hearts”
On this very same day, Siddhartha informed the oldest one of the Samanas of his decision, that he wanted to leave him. He informed the oldest one with all the courtesy and modesty becoming to a younger one and a student. But the Samana became angry, because the two young men wanted to leave him, and talked loudly and used crude swearwords.
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Govinda was startled and became embarrassed. But Siddhartha put his mouth close to Govinda’s ear and whispered to him, “Now, I want to show the old man that I’ve learned something from him.”
Positioning himself closely in front of the Samana, with a concentrated soul, he captured the old man’s glance with his glances, deprived him of his power, made him mute, took away his free will, subdued him under his own will, commanded him, to do silently, whatever he demanded him to do. The old man became mute, his eyes became motionless, his will was paralysed, his arms were hanging down; without power, he had fallen victim to Siddhartha’s spell. But Siddhartha’s thoughts brought the Samana under their control, he had to carry out, what they commanded. And thus, the old man made several bows, performed gestures of blessing, stammered a godly wish for a good journey. And the young men returned the bows with thanks, returned the wish, went on their way with salutations.
On the way, Govinda said, “Oh Siddhartha, you have learned more from the Samanas than I knew. It is hard, it is very hard to cast a spell on an old Samana. Truly, if you had stayed there, you would soon have learned to walk on water.”
“I do not seek to walk on water,” said Siddhartha. “Let old Samanas be content with such feats!”
Fakirs at Amritsar, University of Minnesota Libraries Siddhartha: An Open-Source Text
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Topics Worth Investigating
1. Siddhartha and Govinda discover through meditation that the world is Maya. Why do they think the world is illusion? What do you think is the source of the recognition that, in the words of the British postmodernist Angela Carter, “Is not this whole world an illusion? And yet it fools everybody.”1
2. Beyond appearance and illusion is reality. What is the reality these holy men seek?
3. Characterize Nirvana as characterized in this chapter. What is Nirvana and what could it mean for it to be sought? Aldous Huxley writes Bodhisattvas dilute their Nirvana with equal parts of love and work.2
Is the sense of " Nirvana" evident in this chapter consistent with Huxley’s characterization of a Bodhisattva?3
4. Is conquering self by becoming empty of all thought, will, and desire, a
