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https://doi.org/10.5281/zenodo.12671051

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Volume 15 | Issue 3 | June 2024

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The Criterion: An International Journal in English Vol. 15, Issue-III, June 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Transcending Illusions: Siddhartha’s Path to Self-Realization through
Shankaracharya’s Advaita Vedanta
Harshaurya Kaur
Thapar Institute of Engineering and Technology,
Patiala, India.
&
Dr. Diksha Sharma
Thapar Institute of Engineering and Technology,
Patiala, India.
Article History: Submitted-07/05/2024, Revised-19/06/2024, Accepted-20/06/2024, Published-30/06/2024.
Abstract:
Hermann Hesse’s Siddhartha explores the fundamental human pursuit of meaning,
enlightenment, and self-realization. Set within the historical context of ancient India, the story
chronicles Siddhartha’s spiritual quest for ultimate truth and enlightenment. Although the title
may imply a link to Buddhist philosophy, the novel deviates from traditional teachings by
depicting the protagonist’s achievement of enlightenment through independent self-reflection.
This study meticulously analyses Siddhartha, drawing parallels between its themes and the
concepts of self-realization as elucidated by Shankaracharya’s Advaita Vedanta. Central to
Shankaracharya’s philosophy is non-duality, which emphasizes the intrinsic oneness of the
individual self (Atman) and universal awareness (Brahman). Viewed from the perspective of
Advaita Vedanta, this study brings Siddhartha’s spiritual development to the fore, focusing on
the existential challenges, moments of realization, and transformative events he faces during
his journey. The present study reveals the profound importance of self-exploration and
realization, as shown in Siddhartha, by examining how Hesse’s story intersects with
Shankaracharya’s philosophical framework.
Keywords: self-exploration, realization, Buddhist philosophy, enlightenment, self-
reflection.
Introduction
Hermann Hesse’s novel Siddhartha profoundly connects with readers of all ages,
delving into the fundamental search for purpose, enlightenment, and self-actualization that
defines the human experience (Misra 111). The story takes place in ancient India and focuses
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on the spiritual quest of its main character, Siddhartha, as he strives to uncover the ultimate
truth and achieve liberation. His journey is primarily focused on his unwavering quest for self-
realization, a notion firmly ingrained in the intellectual heritage of India (Brown 191). Hesse’s
fascination with India started in 1877 and persisted until 1904, when he relocated to
Gaienhofen, Germany. His family members, including his grandfather, mother, and father,
resided in India as missionaries. They were fluent in many languages and were interested in
Indian philosophies (Buamann 1). While describing India’s influence on Hesse, Baumann
writes, “Hesse’s confrontation with Indian culture was unreflected and preconscious (Baumann
1). Hesse was highly fascinated with the teachings of Buddhism and Hinduism, which were
reflected in many of his novels, including Siddhartha (Kumari 253).

The novel, due to its title, Siddhartha, is taken to be inspired by Buddhist philosophy.
However, it diverges from conventional Buddhist teachings. The novel carries many elements
of Buddhism. For instance, the story implicitly references the Four Noble Truths taught by the
Buddha. The truths encompass pain, its genesis, cessation, and the means to end suffering
(Nurlaeli). Siddhartha struggles with the transient quality of life in the novel. He embraces the
impermanence of life and experiences, reflecting the Buddhist principle of Anicca, which states
that all things are temporary and liable to change(Ghimire). The novel includes Gautam Buddha
in the “Gotama” chapter (Hesse and Applebaum). However, Siddhartha, while sharing the same
name as the actual Buddha and achieving a comparable level of enlightenment, is shown as an
opposing figure to Buddha (López 23). On his journey, the protagonist deviates from many
central elements of Buddhist philosophy. Instead, he achieves enlightenment by abandoning all
practices of Buddhism (Benton and Roberts), which is quite similar to Adi Shankaracharya’s
Advaita Vedanta. Shankaracharya, a prominent figure in Indian philosophy, worked
extensively on the philosophy of Advaita Vedanta (non-duality), which highlights the idea that
reality is non-dual and that the individual self (Atman) is inherently connected to the universal
awareness (Brahman) (Keerthi 408). Shankaracharya’s teachings revolve around self-
realization, where individuals try to get beyond the false perceptions (formed due to maya or
avidya) of the self and acknowledge their own essence as unadulterated awareness(Frazier 1).
The philosophy presented in this context offers a comprehensive structure for comprehending
Siddhartha’s spiritual odyssey and the recurring themes of self-exploration that permeate
Hesse’s storytelling.

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This study thoroughly examines the novel Siddhartha by Hermann Hesse, focusing on
the profound connection between its themes and Shankaracharya’s concept of self-realization.
Through applying Advaita Vedanta, the paper aims to analyze the text and uncover the intricate
depths of significance embedded within Siddhartha’s pursuit of enlightenment. This study
investigates the existential quandaries, spiritual epiphanies, and transformational revelations
Siddhartha encounters on his journey.

Difference Between Sankara’s Advaita Vedanta and Buddhism
There are fundamental differences between Sankara’s Advaita Vedanta and the schools
of Buddhism (Benton and Roberts). The significant difference between the two philosophies is
how they view self. In the book Spirited Practices, Adamson, in his chapter titled “Violence,”
covers the differences in perspective of self and reality in Advaita and Buddhism (Bishop 45).
He states that Advaita Vedanta affirms the presence of an enduring, immutable Self (Atman)
that underlies the personal experience. This Self is eventually indistinguishable from Brahman,
the ultimate reality. This concept proposes the presence of Brahman, a supreme and
transcendent truth that serves as the fundamental essence of the cosmos. The objective is to
achieve a state of self-realization when one recognizes their oneness with Brahman,
comprehending that the individual self (Atman) is fundamentally inseparable from Brahman
(Burmistrov 168).

On the other hand, Buddhism rejects the notion of a permanent self (Anatta). According
to the idea of Anatta, the concept of self is considered an illusion, consisting of temporary
mental and bodily processes. It rejects the notion of a perpetual, immutable reality, such as
Brahman. On the contrary, it highlights the concept of impermanence (anicca), suffering
(dukkha), and the lack of a lasting self (Anatta). The ultimate objective is to achieve Nirvana,
a state of release from suffering gained by realizing the genuine essence of reality (Bhikku).
According to Advaita Vedanta, the attainment of liberation (moksha) is primarily accomplished
through the process of self-realization, also referred to as Atman-jnana, which involves
acquiring awareness of one’s authentic essence as being identical to Brahman. One usually
achieves this understanding by engaging in spiritual activities like meditation, self-
examination, and devotion (bhakti) (Podder). In Buddhism, the attainment of Liberation
(Nirvana) is accomplished by following the Noble Eightfold Path, which encompasses moral
behaviour, cognitive training, and discernment (Bishop 45). This path encompasses several
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disciplines, including mindfulness, meditation, ethical conduct, and the development of
wisdom via a deep comprehension of the essence of being (Sankaracharya and Madhavananda).

The Departure of Sidhhartha from the Traditional Buddhist Views
As stated earlier, Siddhartha, although sharing the same name as Buddha, deviates from
the traditional Buddhist teachings (López 23). Hesse’s most fantastic creativity is seen in
having Siddhartha, a Brahmin, face the Buddha. Siddhartha and his friend, Govinda, meet
Buddha on their journey to find the ultimate self. Govinda decides to stay. However, Siddhartha
continues on his journey forward (Gupta et al.). Siddhartha admires the consistent reasoning
behind Buddha’s worldview, which is founded on the continuous sequence of cause and effect.
However, Siddhartha discovers that Buddha’s teachings on liberation from suffering transcend
the principles of cause and effect. Siddhartha respects Buddha as an enlightened individual.
However, he also scrutinizes the coherence of Buddha’s reasoning, “But according to your
teachings, this unity and logical consequence of all things is broken in one place” (Hesse and
Applebaum), thus stopping him from becoming a disciple of Buddha. Siddhartha’s intrigue
with the Buddha and his decision not to join the Sangha have sparked significant curiosity and
varied analyses from critics and readers. The Bishop is amazed by Siddhartha’s rejection of
adopting Buddha as his mentor. “In a moment of ‘epiphany’, which has been compared to
similar moments of modernist novels, by, for example, Joyce, Musil, or Proust, Siddhartha
gains insight into the importance, not of following the right teaching, but of accumulating the
right experience”(Bishop 45). As stated earlier, although Siddhartha admires Buddha as an
enlightened individual, he doubts the coherence of Buddha’s reasoning, which hinders him
from completely embracing Buddha’s teachings (Butler 117).
On the other hand, Gautama also admonishes him for his excessive intellectual
questioning and insatiable need for knowledge (Hesse). Buddha says, “Be aware of too much
wisdom” (Hesse and Applebaum 38,39). Gautama is of the view that life is nothing but a game.
However, Siddhartha refuses to accept the instructions of the Buddha (Keerthi 408).

The Buddhist tradition contains stories of individuals driven by ego who followed their
own beliefs, disregarding instructors’ advice and fellow practitioners’ wisdom. From this
viewpoint, Hesse’s main character would be classified as a very self-assured yet misdirected
seeker (Benton and Roberts) as he learns from everyday individuals like the ferryman but does
not fully engage in the challenging student-teacher dynamic, which is essential in Buddhist
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learning. However, Siddhartha values his experiences and intuition over external authority,
engaging in individualistic spiritual discovery (Robinson).

Buddhism typically avoids forming solid connections to materialistic pleasures,
perceiving them as temporary and causing distress. The Eightfold Path focuses on correcting
lifestyle and temperance (Carnahan). Traditional Buddhism aims to achieve Nirvana, a state of
freedom from suffering by eliminating desire and attachment (Kumar). However, Siddhartha
temporarily embraces pleasure and materialism, pursuing satisfaction via worldly encounters
(Hesse and Appelbaum). Siddhartha attains enlightenment and inner peace, yet his journey
deviates from the conventional Buddhist concept of Nirvana (Keerthi 408). Siddhartha chooses
to completely engage with life while remaining detached from its impermanent aspects,
achieving enlightenment via self-realization rather than by eliminating desires (López 23).

Although Buddhist teachings and themes inspire Siddhartha, they differ from
traditional Buddhist doctrines by depicting the protagonist’s spiritual journey, rejection of
established teachings and authorities, embrace of sensual pleasure, and unique path to
enlightenment through individualism and self-actualization (Benton and Roberts).

Siddhartha’s Journey of Self-Realization Through the Lens of Sankara’s Advaita
Vedanta
Hesse’s Siddhartha is a novel that depicts a spiritual learner who achieves
enlightenment via solitary contemplation and living life according to his principles. Siddhartha,
the novel’s protagonist, is the son of a revered Brahmin who willingly abandons the luxuries
and protection of his household to pursue the essence of existence (Hesse and Appelbaum).

The narrative starts with a portrayal of Siddhartha’s early years during the era of the
original Buddha. In a Brahmin home, he is a clever, bright, and highly esteemed young boy.
However, despite his advantages and widespread appeal, Siddhartha remains unsettled and
discontent (López 23, Pandey).

At the very beginning of the novel, Siddhartha’s discontent with his life is very
apparent, as he says he has “the Seeds of discontent” (Hesse 9) and expresses his interest in
spiritual knowledge,” “Your soul is the whole world” (Hesse 10). Staying in his father’s house,
Siddhartha engages in ritualistic purification and presents offerings to the deities. He also takes
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part in scholarly discourse on religious texts with learned individuals, serving as a mediator
and actively honing his debating skills (Kumari). However, he is reluctant to pursue the same
path as his father and instead abandons his house to find his way (Pandey). Siddhartha assumes
the characteristics of a nomadic individual. His cravings intensify when witnessing specific
distressing occurrences in the world, and believe that life is filled with suffering, he thinks,
“life is painful” (Hesse 10). He experiences hunger, thirst, and exhaustion and has a solid
longing to achieve ‘liberation’; he states, “I have always had an insatiable thirst for knowledge,
constantly filled with questions”(Hesse 10). To seek the answers to his questions, Siddhartha,
along with his friend, Govinda, sets on a journey. Siddhartha’s journey is quite like the
propounded of Advaita Vedanta. Adi Shankaracharya, also in his short life (32 years),
abandoned his Brahmin household and travelled across India for enlightenment and liberation.
On his journey, Sankara engaged in successful debates with followers of Shaivite, Shakta,
Auhatha, Buddhist, and Jainist traditions and emerged victorious. He also wrote numerous
commentaries on many Upanishads, the Bhagavad Gita, and the Bhrahamsutras, through an
Advaita Vedantic perspective (Sharma).

As Siddhartha continues his journey, his need for salvation intensifies (Gupta et al.).
On his journey, he becomes part of a community of shamans and renounces many joys often
associated with youth; he participates in fasting, practicing meditation, and experiencing
significant pain and hardship. However, these ascetic activities need to be improved for his
ultimate goal. He believes that the teachings of his respected father and the knowledgeable
Brahmans are not enough to satisfy his craving for spiritual knowledge. Despite imparting
significant knowledge to his mind, the vessel remains unfilled even after all the efforts. He
believes that despite the extensive discussions in religious texts and anthems about God’s
creation, they have not addressed his doubts and uncertainties. He is troubled by the questions
about self, as he states:
And where was Atman to be found, where did He reside, where did his eternal heartbeat, where
else but in one’s own-self, in its innermost part, in its indestructible part, which everyone had
in himself? But where, where was this self, this innermost part, this ultimate part? It was not
flesh and bone, it was neither thought nor consciousness…( Hesse 9)

He understands that the Atman is the ultimate source of knowledge, whereas texts and
religious procedures like ablutions are only components of it and do not lead to enduring bliss
or spiritual satisfaction. Even his father, the most knowledgeable in the scriptures, has not
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attained the condition of transformation and blissfulness. Despite dedicating his entire life to
religion and religious rituals, he has just remained ‘a thirsty man’ (Carnahan). He aims to
undergo metamorphosis by realizing his self, the Atman, which he is eager to understand as he
searches, “It had to be found, the pristine source in one’s self, it had to be possessed! Everything
else was searching, was a detour, was getting lost” (Frazier 1).

Sankara addresses the concept of Atman in his commentary on Bhramsutrabhashya, in
many verses, 1.1.2, 1.1.13, states that ‘all are Brahman’ and ‘from that (Brahman) arises all
beings’ (Gambhirnanda). Advaita Vedanta equates Brahman to Atman (Sharma). Vedanta
asserts the existence of a universal mind known as Brahman, within which the whole universe
exists. The fundamental essence of Brahman is impersonal and absolute. It possesses infinite
knowledge and unlimited power and is present everywhere. He is both impersonal and
personal, transcending definition. All things are Brahman, yet Brahman is indefinable
( Butler 117).

As Siddharth continues his journey forward, he encounters Gautama, the Buddha, the
man who had achieved enlightenment. Gautama admonishes him for his excessive intellectual
questioning and insatiable need for knowledge (Hesse and Appelbaum). Buddha warns him to
be on his guard against being too clever, as according to Gautama, life is only a game. Although
Sankara’s Advaita Vedanta, also treats this world as unreal and calls it a play of Maya
(ignorance) or avidya (nescience), unlike Buddha, Sankara does not discard this world, he
states by giving the age-old example of the serpent and the rope, just as one can get scared by
assuming a rope for a snake due to the nescience and once he acknowledges the truth of rope
being falsely identified as snake, the truth is revealed. Similarly, this world is identified as real
due to Maya; however, upon achieving liberation, ultimate reality (Brahman) is revealed.
However, this present world and its components play an essential role in leading towards
Brahman (Sharma). S. Radhakrishnan, a Sanskrit scholar, clearly describes Sankara’s view that
only some can go on a more advanced path by first meeting the prerequisites of a less advanced
one. He emphasizes the significance of feeling disgruntled and dissatisfied, especially in this
world created by the play of Maya, as these emotions are essential prerequisites for any moral
transformation and spiritual rebirth (Radhakrishnan).

This is also the case with Siddhartha in Hesse’s novel. He does not entirely discard the
pleasures of this world. In the second half of the narrative, it becomes evident that he remains
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ensnared by the constraints of existence (Hesse). He encounters a stunning woman named
Kamala and indulges in the pleasures of romantic affection. Kamala, an exquisite courtesan,
imparts knowledge about the significance of physical love as a fundamental pillar of
spirituality. Kamaswami, an astute entrepreneur, divulges the intricacies of materialism.
Siddhartha assimilates significant teachings from each of these individuals(Hesse). He falls
into the play of Maya, ultimately realizing the futility of it; he runs away, yielding to the river’s
singing and chanting “OM,”achieving perfection and stops struggling and suffering(Humari
253).

Thus, Siddhartha found his inner self via a sequence of circumstances that revitalized
and awakened him,
Then, out of remote areas of his soul, out of past times of his now weary life, a sound stirred
up. It was a word, a syllable, which he, without thinking, with a slurred voice, spoke to himself,
the old word which is the ginning and the end of all prayers of the Brahmans, the holy
“Om”(Hesse 93)

As Siddhartha tried to end himself in the river to escape, his spirit was revitalized by
the sacred sound Om. Hesse asserts that the voice sprang from his past, suggesting that his
awareness of Brahman and the eternal nature of existence is dependent on his prior experiences
(Hesse and Appelbaum).

Om! and again he knew about Brahman, knew about the indestructibility of life, knew about
all that is divine, which he had forgotten. (Hesse 93)

As the river was enlightening him, he recognized that his misdeeds had paradoxically
enabled him to start over. Discovering Atman within himself by relinquishing his ability to
reason indicated that his accurate inner compass led him towards peace. Hesse writes:

He proclaimed, “I had to sink to the greatest mental depths, …in order to experience grace,
…to sleep deeply and awaken refreshed again”(Hesse 94)

Siddhartha realizes that information may be communicated, but wisdom cannot be
passed on. He ultimately narrows it down to Atman or Brahman being an outcome of
experience (Hesse and Appelbaum). Sankara also writes, in his commentary on the
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Bhrahamsutras, that ultimately, all language, teachers, and scriptures are all tools that can lead
to Brahman. However, one can only know it through experience (Gambhirnanda). Direct
intuition (anubhava) of the Brahman, unconstrained by reason and language, is what Sankara
promotes instead of reason as a way of overcoming all kinds of psychological illusion
(Ghimire). Once a person reaches enlightenment, the distinction between this world, the
metaphysical realm, and the many levels of enlightenment becomes insignificant to him
(Ghimire). The last word on Brahman from Sankara’s end is neti neti(not this, not this). The
two occurrences of ‘not’ in the formula ‘neti neti’ underscore the idea that everything that may
be seen as an object is fundamentally not real. They encompass the entirety of objective
existence and indicate that it is not real. The only way to describe Brahman is by using this
negation approach (Sharma).

Siddhartha also follows this Vedantic method of neti neti to reach Brahman. At the
novel’s very beginning, Siddhartha negates and eliminates his father’s teachings, as he believes
that his father and other mentors have already imparted to him the pinnacle of knowledge inside
the Vedic faith. They need to gain the understanding to comprehend the realization of the Self
or Atman (McRae-McMahon). He then negates the teachings of the Samanas as he starts to
follow the path of self-denial by willingly causing his body to suffer through hunger and thirst.
He clears his mind of all ideas and thoughts through meditation, leaving it empty. Though short-
term, these paths take him away from himself, but in the end, they bring him back. Later on,
Siddhartha also rejects Buddha and Buddhist teachings, acknowledging that causation is only
a pedagogical tool even if he has not yet grasped the concept of Atman (McRae-McMahon).
He says to Buddha,

These are your teachings of overcoming the world and of salvation. However, with this small
gap, with this small breach, the entire eternal and uniform law of the world is breaking apart
again and becomes void. Please forgive me for expressing this objection(Hesse 40).

Thus, he continues his journey after negating causation. The chapter ‘Awakening’
explores Siddhartha’s encounter with the material world, also known as Samsara. It starts with
an innocuous realization when he becomes conscious of his unique self, or jiva. He abandons
his pursuit of realizing the true Self and begins identifying himself with the physical body,
senses, and mind. Due to this lack of knowledge, he is trapped by the mistaken beliefs of the
self and possessions (Maya). He says,
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That I know nothing about myself, that Siddhartha has remained thus alien and unknown to
me, stems from one cause, a single cause: I was afraid of myself, I was fleeing from myself! I
searched Atman, I searched Brahman, I was willing to dissect myself and peel off all of its
layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the
ultimate part. But I have lost myself in the process. (Hesse 42)

Siddhartha rejects Samsara after experiencing its joys and sorrows, says goodbye to his
love, Kamala, and ventures into the jungle, where he encounters the enlightened Vasudeva.
Siddhartha opts for the road of knowledge, known as jnana yoga, to attain self-realization or
realization of the Atman (Halfbass). The last phase is using the knowledge and understanding
of the Absolute (Brahman). Siddhartha understands that he is Pure Consciousness, a subject
devoid of any object. He embodies Pure Existence and is one with all existence since everything
exists within him. Hesse conveys this concept through the river’s voice, which contains several
interlaced voices that unite into one sound, OM (Upadhyay).
He says:
When he did not tie his soul to any particular voice and submerged his self into it, when he
heard them all, perceived that whole, the oneness, then the great song of thousand voices
consisted of a single word, which was OM: the perfection (Hesse 149).

Conclusion
This study delved into the complex connection between Herman Hesse’s Siddhartha
and the school of thought of Advaita Vedanta, as elucidated by Adi Shankara. Proving a specific
philosophical connection to a work of fiction can be difficult, but this study indicates a strong
and significant interaction between the novel and Advaita Vedanta. The novel Siddhartha is
commonly believed to be influenced by Buddhist philosophy, although it deviates from
traditional Buddhist teachings. In the novel, Siddhartha’s protagonist embarks on a spiritual
journey and attains enlightenment through self-reflection and adherence to his personal beliefs
(Benton and Roberts). However, his concepts diverge from the core principles of Buddhist
teachings. Despite sharing the same name as the historical Buddha and attaining a similar
degree of enlightenment, Siddhartha is portrayed as a contrasting figure to the Buddha (López).
Siddhartha encourages reflection on the relationship between academic development and
spiritual progress, similar to Adi Shankaracharya’s Advaita Vedanta (Benten and Roberts).
Throughout Siddhartha’s journey, notable similarities were observed with the fundamental
principles of Advaita Vedanta, such as Siddhartha’s firm refusal of conventional teachings
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resonating with the jnana yoga (path of knowledge) highlighted by Advaita. The individual
demonstrates a proactive pursuit of wisdom by engaging in various experiences, reflecting the
Vedantic concept of transcending mere intellectual comprehension (Gupta and Garg). His
journey exemplifies the neti neti approach, continuously denying every experience and identity
to reveal his authentic self. This aligns with the Advaita concept of removing layers of illusion
(Maya) to access the Atman, the true Self (Ghimire). The final image of Siddhartha uniting
with the meandering river brings to mind the Advaita concept of Brahman, the fundamental
reality that permeates all aspects of existence. Acknowledging the presence of Buddhist
influences and Hesse’s artistic liberty, the paper has emphasized notable convergences with
Advaita Vedanta. Siddhartha’s journey aligns with the fundamental Advaita concepts of self-
discovery through experience, deconstructing the ego, and ultimately understanding the
interconnectedness of all existence.

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