CHAPTER 14

Motivation and Excellence According to Ancient Indians

CHAPTER OBJECTIVES

After studying this chapter, you should be able to:

1. Gain insight into the Four impeller model of human beings.
2. Understand that a material perspective is convinced about only two impellers.
3. A spiritual view has awareness of two more impellers.
4. Suzerains who believe in the four impeller model bring a lot of positives to the table.

Impactful Ancient Indian Insights and Models

Anywhere between 3000 to 7000 years ago—possibly earlier—basic Indian thought processes went off on a kind of a tangent—when compared with what happened in other parts of the globe. It developed an interesting perspective that can be considered as ‘different’ from the present global norm. One unique feature we have already seen consists of the four-fold proofs for metaphysical realties, which does not seem to be found mentioned in the literature of western origin. Some other specialties include the non-separation of philosophers and saints, the non-separation of spirituality and temporal power (while at the same time being secular), end of knowledge as in Vedanta (knowledge-end) and the spiritual connotations of dignity of labour in structured form in society. These ideas found a place in the institutionalization that took place in Indian society also in a way that was not seen elsewhere in the world. (In order to see this difference, some informed and committed reading of the ‘Bhagavad Gita’ after a basic initiation to ancient Indian thought will be sufficient.) This tangential movement of Indian knowledge has also resulted in the creation of unique ‘models’ for describing metaphysical phenomenon. These models are not known in their true form to the western thinkers; and since mainstream thinking is based on western foundations, these ideas are not used overtly in global intellectual circles today.

This chapter will attempt to bring to light, in proper context, one of the models that was used and institutionalized in ancient Indian society, which facilitated excellence in people generally. Here we shall look merely into the outlines of the idea and leave the nuances for later. We shall call this the ‘four-impeller model of human nature’.

The Four Impeller Model of Human Nature

Why do we need to go into the process of understanding and applying this theory here? The answer is that it is supposed to give a more crystalized and wider definition of what drives humans. Thus with the reckoning of additional variables suzerains will have better tools to analyse the levels of motivation in people—and therefore be more effective in dealing with the people and planning for them.

This model consists of defining the four impellers that make people take to action. These are known by the terms Dharma, Artha, Kama and Moksha. Let us understand each one, not necessarily in this particular order, but with an aim to move from the familiar to the unfamiliar.

Kama: Humans respond to kama urges. It signifies the urges/needs of the gross material body. It could be thirst, hunger, the feeling of cold, windiness, touch, fever … all such urges experienced on the body are capable of generating a response from humans. And therefore ‘kama’ becomes an impeller for action. (Also refer Chapter 1 for these definitions)

Artha: This impeller has to do with attaining and gaining things that have a ‘meaning’ for an individual’s standing in society: Wealth, status, property, degrees, security and position are such examples … it represents a pursuit of material welfare targeting the satisfaction of the mind—of things that will augment an individual’s identity in his interactions in society.

Dharma: This can best be introduced as being related to the upholding of the ‘rule of law’, and also related to the sense of showing fairness and justice to one and all. Dharma signifies the pursuit of individuals that has to do with the welfare of others out of selfless motives (I do good for his sake, not because he is ‘MY’ relative … but because he is another human being and deserves to be treated the way I would want myself to be treated). It is about empathy (what in Sanskrit would be called Sahaanuboothi—saha-together, anuboothi-experiencing; experiencing along with), as if the other was none but oneself. Dharma also entails one’s dutiful participation in a benevolent collective process that upholds the society in truth and righteousness. Therefore, this sense of ‘dharma’ and wanting to uphold justice impels an individual into action just as the other two do.

Moksha: This impeller of action pertains to man’s supposed highest nature. It is said that everything that man does is related to his search for happiness. It is the impulse for happiness that keeps him going through life. (It is another matter that he searches for happiness in various things depending on his grasp and understanding as to where happiness is available). Having discovered or spotted or having learnt or having got a hint, that his highest happiness and is ‘in his true spiritual nature’ and knowing that his true nature can only be experienced beyond a maze/illusion created by his mind; he engages in practices that help his mind calm down. This effort, in which he puts into finding his highest nature, the pursuit of everlasting life, for finding heaven-on-earth, comes under the impulse of Moksha. And he may pursue it with deliberate intent through him having sensed its value (like a person who has found a rare jewel—bible) or he may be acting out of faith in a wise man’s guidance.

It must also be noted here that ‘Moksha’ is neither ‘Salvation’ the way it is perceived in western literature nor it is an escape from an existing undesirable situation. Moksha has more to do with the currently experiencing ‘everlasting life’ as recommended by Jesus Christ; it is about now, how a person, who has transcended, lives a life of a hero.

The Variance between the Materialistic and the Spiritual

Having taken note of the four impulses Dharma, Artha, Kama and Moksha, we shall focus on a significant difference between the ‘material’ and the ‘spiritual’ perspectives that arise out of it.

There are many who are convinced—and much of a modern management education is based on this premise—that there are only two impellers ‘kama’ and ‘artha’ and that people only will pursue these to their logical conclusion. It is believed, in this perspective, that one ought to design, conduct and review life with the understanding that ‘this is all there is to life’. this belief can be summed up in the sentence ‘in the achievements of the objects of ‘kama’ and ‘artha’ exists happiness’ (the belief of the materialist).

In fact, this system of thought also allows people to indulge in actions that are directed at maintaining order in society (which in turn comes under the domain of ‘Dharma’) but it would be out of the belief that such actions are a component of the ‘burden’ of ‘social contract’—which humans make with one another so that coexistence is possible. Work in the rule-of-law would be done in the spirit of give-and-take. In this perspective, the responsibilities in the rule-of-law would be ‘duties’ which people have to ‘painfully’ take up in order that they can earn a salary, and later on enjoy the fruits of their labour—in entertaining and pleasurable things.

In this perspective, religions would be seen as attempts made by some outstanding individuals towards ‘encouraging’ people by getting into disciplined living or they would be construed as efforts towards providing mental relief to oppressed individuals. It would be like, as if the fourth impeller Moksha doesn’t even exist. This overall perspective of life can be called two impeller perspective or the ‘material’ perspective of life.

In contrast to this approach is the ‘spiritual’ perspective or the four-impeller perspective offered by the model under reckoning. It conveys that all four impellers are in fact equivalent in which they are all ‘needs’ of individuals. It suggests that individuals are engaged in a constant attempt to find ‘completeness’ through all of them. Just as the material nature of man’s body can impel him to respond to certain urges, his divine nature is also supposed to impel him to respond to the urges of Dharma and Moksha. In other words, this perspective conjectures a man to contain a spiritual dimension in addition to his material and social dimensions. This perspective stakes claim that it has learnt great secrets through a ‘close observation’ of subtler facts about human nature. It stakes claim to a more or less deeper exploration of what Maslow described as ‘Self-actualization’—a deeper grasp of the metaphysical nature of a man’s behaviour.

This ‘spiritual’ perspective, seen from the reference frame of the former, namely ‘material’ one, may appear as being a result of man moving away from his ‘natural’ urges to behave otherwise. But for practitioners, who either understand the spiritual perspective or have faith in it, the four impeller model is a ‘reality’—and they say it is the true ‘nature’ of man.

This belief in turn manifests in the practical life of the people. When a group, or a tribe or a caste takes to this ‘spiritual’ four-impeller belief, it infuses traditions into its collectiveness which espouse this belief. This results in distinguishing particular groups as practicing certain ‘noble’ traditions.

So the hope of the inducers of the traditions is that even if some individual members did not have ‘faith’ in wisdom or did not understand the logic and rationale, they would, by sticking to the established traditions (e.g., of valour and nobility), somehow allow that ‘hidden’ wisdom to enrich their lives.

Proof for the Theory

Having described the theory in some depth we come to the next point of laying out proof for the statements made. This brings us again to the argument that there are four proofs for it [Refer Chapter 6 (page 47)]and it is up to the student to explore and find out whether this theory/model truly holds …

And why should one hunt for proofs?

One can definitely think of two benefits in the context of this study (1) to find out the truth (2) to see how this understanding of human nature is relevant to suzerainty and leadership. (Also Refer to Chapter 17 for further discussion of proof and credibility)

Why this Four-Impeller Model Needs Further Analysis by a Student of Leadership

When people restrict themselves to a belief that the former two motivations alone exist, then it is known to impact their excellence—the probability of having excellence seemingly drops. Besides, the goals they set for themselves and for the organization in which they are suzerains of, and the decisions they make on its behalf and on their own behalf, will all be in tune with this two impeller model. Therefore, the chances are that persons with the ‘material’ perspective are less likely to become suzerains of merit.

On the other hand, when a person is inspired, is knowledgeable about Dharma and Moksha, has faith in these higher principles and lives them, he is known to rise towards excellence. His relationships are known to be more fruitful; his alertness level is relatively high. He seems to show better abilities for discerning. There is firmness and greater capability for inspiring … . As a suzerain he is likely to impact the group in a very positive manner, and would easily achieve acceptance in a group and help raise their performance phenomenally … he is also likely to learn the ropes of suzerainty faster being tuned to excellence, he is also likely to grab the opportunities that go by since he is alert and is more likely to be tuned to the present.

Within groups that live this belief, there is known to emerge a great culture of symbiosis and there is evidence for far greater intensity in their living … .

This does not mean that anyone who knows about four impellers reaches a different plane, knowing is not enough, one must believe in it after having observed the truth … then that realizing of the truth makes him act differently—automatically.

The Present Traditions Around the World Give Proof

If one were to look into all traditions of bravery and nobility across the world. If one were to focus on the inspiration that impels some to take up to asceticism with a genuine transcending of the desire for power and pelf. If one were to look at what truly inspired the best of scientists, thinkers and men of action then it becomes evident that they were driven by far more than Kama and Artha needs.

Consider any known war hero from across the world, consider any acknowledged work of altruism, consider any truly inspired performance, and consider any of the admired heroes in the world of sports or politics, one would find that their attitude and bearing reflects the acknowledgment of the existence of motives even beyond the two familiar ones.

It may not be always true that they chose that path out of an understanding that there are four impellers … they must have done it purely out of a gut feeling—through which they paid lower priority to the two known impellers in favour of ‘higher’ aspirations … Still others initially think they do altruistic works out of social contract and then experience a strange delight. In other words, it is possible to practice it, and use it, without mentally being aware that such additional impellers may exist.

Need for a ‘Performer’s’ View

When the actions of outstanding performers are judged from a two-impeller perspective, the subtleties get overlooked out of ignorance and the actions of these best of men are seen as results of their pursuing heroism and greatness (he wants to be a hero) or owing to foolishness (he is turning down money, how stupid (Sic)). But from a performer’s point of view this may not be so; Dharma and Moksha impellers are usually paid greater heed by these outstanding performers at the cost of Kama and Artha impellers. In fact, the best of performers consider this higher pursuit ‘not as a sacrifice’ of their true desires but rather as an ‘expression of their true natures’ … .

Each One Takes his Own Call

It is apt to repeat here again that the observations in this chapter are being made purely as a ‘hypothesis’; the only proof being presented here is that some others have experienced and observed this. It is up to the reader to explore it further and find proofs for his own satisfaction—by watching the world more closely.

But in the same breath one also needs to point out that it does impact matters related to suzerainty and a person wishing to grow may want to know the complete picture. Indeed, if groups or individuals seek to travel uphill towards being better, then it is strongly recommended that they study the four impeller model and look for the proof of the existence of the two higher realities as well.

As the wise say ‘ … And of what shall it profit a man if he gained the whole world but loses his soul … ’ (Proverbs: Bible) so one might well be deluded into chasing the Kama and Artha impellers all his life only to find out that he feels utter discontent from his failure to address his other deeper needs.

Incidentally, an ancient Indian passage puts the irony of it succinctly.

‘If at this instant you had the option of either saving a man’s life, giving him food to eat, or giving him self-realization; then give him self-realization first …’

— Anon

This clearly puts the fourth of the impellers before the rest… and it is in total disharmony with the ‘material’ perspective … but if that is the way the wise advise then a sensible suzerain would do better to know as to why it is so—may be that will make him truly effective at his role … .

The reader is urged to try out this experiment: Make a list of a 100 leaders in all fields of life—industry, education, science, innovation, military, courts, the arts, and so on and check whether each of these has shown qualities of being driven by four impellers rather than two. Make your judgment.

Also in that list add a few suzerains who are marked for their highly negative contribution, for example Hitler, Saddam Hussein, and also leaders in industry who have risen to fame only to crash-land, and decide whether their apparent non success is due their failing to acknowledge/use/benefit from all the four impellers.

Case Studies

1. Consider cases of traditions from the far-east which are unconventional by western standards; from places like China, Japan, India, and see how the four impellers are catered for in them.
2. Consider actual cases of ‘traditions of bravery’ or ‘stories of bravery’ from armed forces all over the world, including the west and analyse them for contents related to the two additional impellers.
3. Consider cases from all kinds of traditional marital arts, dance forms, music traditions from indigenous communities across the world and analyse them for the additional two impellers.

Exercises

1. Discussion/debate: Self-aggrandizement gives more happiness than selflessness; true or false. (It is important to channelize the debate into reckoning that happiness can be had only in the present moment.)
2. Make a comparative study of the four impeller model and Maslow’s theory of motivation.
3. Presume that you own a small enterprise and you have five workmen working under you. Imagine that you have shifted from believing in a two impeller model of motivation to a four impeller model. What are the changes you are likely to do in, as far as handling your own motivation and the motivation of your men? Write a 1000 word report.