dalvinder45
SPNer
- Jul 22, 2023
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Motivation in Sikhism
Dr Dalvinder Singh Grewal
Prof Emeritus, Desh Bhagat University,Dr Dalvinder Singh Grewal
Mob 9815366726, dalvinder45@yahoo.co.in
The History of the Sikhs is replete with examples where they performed such impossible feats, which an ordinary person would never dare. The Mighty Abdali, the King of Afghanistan who after having destroyed the Mughal Empire attacked the Sikhs and killed over 30,000 in one go. According to him the Sikhs were finished forever and would never be able to rise again. Lo! They just took three months to resuscitate and attacked and crashed the strong fortifications of Lahore, the then capital of the Governor of Punjab.
The concept of motivation has been so badly muddled by numerous theories of motivation that not a single definition could be provided so far which could encompass all the characteristics of motivation. Various theories of motivation propounded by modern scholars like Maslow (Hierarchy of Needs), McGregor (Theory X and Theory Y), Herzberg (Motivation-Hygiene Theory), McClelland (Achievement, Affiliation, and Power Motives) and their proponents have created a row of approaches which create a merry-go-round for a common man. These approaches are found to be at crossroads at times. If the ‘Dynamic Approach' views motivation as ‘unconscious impulse sprung up from the demands of Id’; the ‘Behavioural Approach’ considers motivation as ‘the behavioural tendency with respect to a given situation, which emerges from psychological situation creating disequilibrium within the individual.’ As per the ‘Content Approach’ ‘the motivation is the process of need-drive satisfaction and an individual acts or behaves to fulfill his needs,’ while the ‘Attribution Approach’ is based on ‘the attribution put by an individual with respect to a task or set of tasks and links behaviour with experience of emotion.’ Above all the ‘Cognitive Approach’ also known as ‘Expectancy Theory of Motivation’ views motivation as ‘a function of the individual’s perception of the value of the outcomes of his performance and the individual’s expectancy.’
All these approaches are lost in defining the ‘what’, 'why’, ‘who’, ‘whom’ ‘where’, 'when' and ‘how’ of motivation in a very cosmetic manner. The Id, ego, needs, desires, drives, urge, impulse, expectancy, satisfaction, power, status, recognition, influence, achievement, reward, situation, behaviour, attributes; all these hi-fi words play with an individual’s mind at surface level and never reach deep to the hearts and souls; the actual repertoires of motivation. Though these theories talk of innate feelings, yet feelings for these feelings are skin-deep. Motivation has to do much more with inner self than what has been propounded and the acquisition is circumstantial aspect rather than the key to motivation.
What are the ‘what’, 'why’, ‘who’, ‘whom’ ‘where’, 'when' and ‘how’ of motivation in Sikhism and what are the deeper aspects which have not been covered by the various theories propounded by the scholars of the century? We shall analyse these in the light of Sikh concepts of motivation.
The concept of motivation has been so badly muddled by numerous theories of motivation that not a single definition could be provided so far which could encompass all the characteristics of motivation. Various theories of motivation propounded by modern scholars like Maslow (Hierarchy of Needs), McGregor (Theory X and Theory Y), Herzberg (Motivation-Hygiene Theory), McClelland (Achievement, Affiliation, and Power Motives) and their proponents have created a row of approaches which create a merry-go-round for a common man. These approaches are found to be at crossroads at times. If the ‘Dynamic Approach' views motivation as ‘unconscious impulse sprung up from the demands of Id’; the ‘Behavioural Approach’ considers motivation as ‘the behavioural tendency with respect to a given situation, which emerges from psychological situation creating disequilibrium within the individual.’ As per the ‘Content Approach’ ‘the motivation is the process of need-drive satisfaction and an individual acts or behaves to fulfill his needs,’ while the ‘Attribution Approach’ is based on ‘the attribution put by an individual with respect to a task or set of tasks and links behaviour with experience of emotion.’ Above all the ‘Cognitive Approach’ also known as ‘Expectancy Theory of Motivation’ views motivation as ‘a function of the individual’s perception of the value of the outcomes of his performance and the individual’s expectancy.’
All these approaches are lost in defining the ‘what’, 'why’, ‘who’, ‘whom’ ‘where’, 'when' and ‘how’ of motivation in a very cosmetic manner. The Id, ego, needs, desires, drives, urge, impulse, expectancy, satisfaction, power, status, recognition, influence, achievement, reward, situation, behaviour, attributes; all these hi-fi words play with an individual’s mind at surface level and never reach deep to the hearts and souls; the actual repertoires of motivation. Though these theories talk of innate feelings, yet feelings for these feelings are skin-deep. Motivation has to do much more with inner self than what has been propounded and the acquisition is circumstantial aspect rather than the key to motivation.
What are the ‘what’, 'why’, ‘who’, ‘whom’ ‘where’, 'when' and ‘how’ of motivation in Sikhism and what are the deeper aspects which have not been covered by the various theories propounded by the scholars of the century? We shall analyse these in the light of Sikh concepts of motivation.
First we shall list out their main aims and objectives. The main aims and objectives of the Sikhs are:
Aims
1. Recitation of Lord's Name (Naam Japna)
2. Earning through hard labour (Kirt karni)
3. Sharing with others (Vand Chhakna)
The objectives are;
1. Reach and assimilation with the Lord. (pana ate smana)
2. Saving the religion (Dharam di rakhi)
3. Protect humanity from hunger, pain and wrongs. (Bhukh, dudkh ate zulam ton Rakhia)
What does the Sikh History mentions about the motivators and motivation?.
1. To spread the message of ‘one God, remembering the Creator, Truth, Love, Justice and Equality for all’, Guru Nanak (1469-1526), the first Sikh Guru travelled place to place for over twenty four years; leaving the pleasures of good living to tread most difficult terrains, facing most ferocious and savage people even at the risk of his own life many a times to educate people onto the path of truth. The concept of self-sacrifice was thus laid down by Guru Nanak. In fact, his was an open challenge and a call to humanity. His hymns calling life 'a game of love' is of profoundest significance in Sikh thought and theology. It has five clear facets. It expresses in clear words the Guru's spiritual experience of God. While he repeatedly calls Him unknowable, his own experience, he states, is that He is All Love. Second, He is Benevolent and Gracious towards man and the world. Third, since He expresses His Love in the world, the same, by implication, becomes real and meaningful. Further, the Guru by giving this call clearly proclaims both the goal and the methodology of religious life in Sikhism. The goal is to live a life of love which is in line with His expression of Love and Grace in the world. Simultaneously, the methodology of whole-life activity and commitment for the goal is emphasized. The significant fact is that all the later Gurus followed him and propagated his teachings and the final Guru, the Guru Eternal Guru Granth Sahib is the recorded version of teachings of the Gurus and other saints and Bhagats where in these principles of the Sikh way of life are repeatedly emphasized. There are innumerable hymns endorsing one or the other of the above principles of Sikh theology.This is the representative hymn which motivates the Sikhs for the cause of Sikhism.
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥
ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥
ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥
ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ...
ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥
ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥ [ਸਲੋਕ ਮ꞉ ੫ ]
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ...
ਕਬੀਰ ਐਸੀ ਹੋਇ ਪਰੀ ਮਨ ਕੋ ਭਾਵਤੁ ਕੀਨੁ ॥
ਮਰਨੇ ਤੇ ਕਿਆ ਡਰਪਨਾ ਜਬ ਹਾਥਿ ਸਿਧਉਰਾ ਲੀਨ ॥
These couplet form the base of martyrdom in Sikhism. For, the commitment desired is total, and once on that Path the seeker has to have no wavering in laying down his life for the cause. Gurbani has defined and stressed that the institution of martyrdom is an essential ingredient of the Path he was laying down for man.
(Sikh Martyrs | Discover Sikhism)
Sikhism believes in "Ibaadat se Shahadat" (from love to martyrdom, sacrifice). In Sikhism, Guru Nanak in the very beginning of his famous hymn 'Jap Ji', while rejecting the paths of ascetic one point meditation or withdrawal, emphatically prescribes carrying out or living according to the will of God as the goal of man. "How to become the abode of truth and how to demolish the wall of illusion or falsehood?", he asks, and then proceeds to answer. "Through following God's will". He then defines the God's will to be the 'ocean of virtues' (gunigahira) or altruistic. The Gurus' basic perception of this will is that it is loving or love. Thus Guru Nanak proclaims that life is 'a game of love', and gives a call to humanity to follow this path. He says: "Should you seek to engage in the game of love, step into my street with your head placed on your palm: While stepping on to this street, ungrudgingly sacrifice your head". Repeated emphasis is laid on this goal of following the will of God, who is directing the universe, in Guru Granth Sahib: "Through perception of God's will is the supreme state attained". "With the perception of God's will alone is the essence realized". "By perceiving God's will is truth attained". "By God's will the world created as a place for righteous living". "Profoundly wondrous is the divine will. Whoever has its perception, has awareness of the true praxis of life". Guru Nanaks’s teachings were first followed by Kazi Ruqundin who accepted martyrdom on the order of Amir when he was asked not to follow Guru Nanak;\’s teachings which he refused and before dying he said, “ Guru Nanak’s teaching is supreme and savior of all sins hence I beseech all to follow Guru Nanak.”
2. During Guru Amardas time a Sikh knowing fully well that the task of breaking the stone to open the water channel involves sure death, the Sikh enters the well and breaks open the channel.’3. Amar Das (later Guru Amar Das, the third Guru of Sikhs) brings in water for the bath of Guru Angad, the second Sikh Guru daily uninterrupted even when the climatic conditions are worse and his age had crossed sixties.
2. During Guru Amardas time a Sikh knowing fully well that the task of breaking the stone to open the water channel involves sure death, the Sikh enters the well and breaks open the channel.’3. Amar Das (later Guru Amar Das, the third Guru of Sikhs) brings in water for the bath of Guru Angad, the second Sikh Guru daily uninterrupted even when the climatic conditions are worse and his age had crossed sixties.
4. Bibi Bhani kept her foot under the mat to save Guru Amar Dass from falling even when the nail had passed through her foot.
5. Guru Arjan Dev Ji, the fifth Sikh Guru was brutally tortured for almost 5 days before he attained shaheedi, or martyrdom. He sat coolly on a burning sand and got roasted on ‘burning hot iron plate’ and finally laid down his life but refused to bow to the pressure tactics of the people in power.
6. Bhai Dyala was martyred at Chandni Chowk at Delhi in November 1675 due to his refusal to accept Islam. He.got roasted in a hot boiling water pot and faced the ultimate death bravely remembering the True Lord’s Name.
7. Bhai Mati Das martyred at Chandni Chowk at Delhi in November 1675 to save Hindu Brahmins, faced piercing of his body by a saw into two, calmly reciting the hymns of the Gurus but did not agree to change his religion. Bhai Mati Das is considered by some one of the greatest martyrs in Sikh history,
8. Bhai Sati Das too was martyred along with Guru Teg Bahadur at Chandni Chowk at Delhi in November 1675 to save Kashmiri pandits. He was sacrificed by being put into the cotton and put on fire rather than accepting the change of religion.
9. The Ninth Guru, Guru Tegh Bahadur watched his dearest ones being put to death in the most cruel manner in front of his eyes just to cause fear in him to accept the unjustified edicts of the rulers, but he accepted to lay down his life for others (to save the Hindu pandits of Kashmir from forcible conversion) without any remorse. He was martyred on 11 November 1675. He is also known as Dharam Di Chadar (i.e. "the shield of Religion"), suggesting that to save Hinduism, the guru gave his life.
10. Even after having lost his father the undaunted spirit of Guru Gobind Singh does not relent and wages eleven battles, sacrifices mother, all the four sons, most of his relatives and followers and all the comfort of life for a purpose.
11. Forty Sikhs lay down fighting 10 lakh in Chamkaur, holding onto the enemy for two days. Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Singh – the sons of Guru Gobind Singh, the 10th Sikh guru too got martyred fighting with the oppressors.
12. Forty Sikhs lay down their lives fighting till last to delay the advancing troops of the Mughals at Mukatsar knowing fully well that they have to face sure death.
13. The younger sons Sahibzada Zorawar Singh and Sahibzada Fateh (age 7 & 9) of Guru Gobind Singh accepted death by being bricked into wall but do not accept change of their faith.
14. Baba Banda Singh took on the mighty Mughals single-handed and later joined by millions of Sikhs. He along with his companions faced hunger for seven months and when captured, put in cage and taken through the streets of major towns of Punjab and later through Delhi to humiliate him bore the insults cheerfully. Seven hundred of his close aids and companions were put to death through extreme torture to pressure him to bow to the wishes of the Mughals but he bore this with brave heart. Even hisson’s body was pierced in front of him and pieces of his body were put into his mouth. The dominant spirit in Banda Singh never bowed even when burning iron rods pierced through his eyes. He remembers the True Lord and recites the hymns of the Gurusand faces the ultimate death undaunted.
15. A young Sikh aged 7 years caught along with Baba Banda Singh contradicted the request of his mother to save him and insisted on his being a Sikh and facing thedeath.
16. Having lost over ten thousand Sikhs and nearly beaten to pulp, the Sikhs attacked the mighty Afghan Abdali and made him to run.
17. Bhai Mani Singh accepted the punishment of getting his limbs cut into pieces till death cheerfully and sacrificed without any remorse and recited hymns of the Gurus till last. Later 54 from his larger family got martyred fighting the Mighals..
18. Bhai Taru Singh accepted getting his scalp removed rather than allowing his hair to be cut.
19. Bhai Joga Singh left his marriage half way and travelled to report to the guru on receiving a message from him.
20. Baba Deep Singh fought with his head sliced till he reached Harmandir Sahib.
21. The Sikh ladies in Lahore Mughal prison accepted their newly born babies being pierced to death in front of them but did not accept change of faith.
22. Bhai Subheg Singh along with his son Shahbaz Singh accepted to die on a rotating arrowhead wheel rather than to change his faith.
23. Bhai Mani Singh accepted getting his limbs cut rather than to accept unethical demands. Bhai Gulzara Singh gets his skin peeled while Bhai Bhoopat Singh gets on to arrowhead wheel but did not accept change of faith.
24. Bhai Bota Singh & Bhai Garja Singh - the story of two Sikhs that made a stand.
25. The Sikhs left all the pleasures and comforts of home for years to live in jungles on horsebacks and survived on grams and gur, but refused to yield before the pressure of the rulers to change their faith.
26. The hundreds of Sikhs offered themselves for relentless beating before the police in Guru Ka Baag Morcha
27. The Sikhs spread themselves before a moving train and get cut into pieces in order to offer food to the hungry and thirsty Sikhs being taken as prisoner by the English.
28. The Sikhs advanced facing bullets, dying without remorse in ‘Jaito da Morcha’.
The Sikh history is replete with such examples but only a few have been selected at random to cover the various aspects of concept of motivation in Sikhism. A martyr is someone who suffers persecution and death for advocating, renouncing, or refusing to renounce or advocate, a religious belief or other cause as demanded by an external party. In colloquial usage, the term can also refer to any person who suffers a significant consequence in protest or support of a cause. The lives of martyrs, individuals who sacrifice their lives for their beliefs or principles, serve as a powerful source of motivation, inspiring acts of courage, resilience, and unwavering commitment to a cause.
Faith in Sikh Religion is the binding force in all these cases. This is entirely different than all the modern theories, which relate themselves to material achievements. Thus this type of motivation stands apart as modern theories wont be able to get such extreme results as have been achieved by the Sikh martyrs. This martyrdom process stood as a great binding force for the Sikhs to their faith is an accepted fact. To get oneself martyred for a cause is an extreme step, which requires great motivation. The stories of martyrs often reinforce ethical and moral teachings, motivating adherents to live in accordance with their faith. In many religions, martyrdom is seen as a testament to the truth of the faith. It validates the spiritual journey of believers, instilling a sense of resilience and purpose. When we realize God really is there and all goodness comes from him, how much he loves us and how much we need him, our longing for him surpasses every other longing. In being his, we have given everything we have to him, knowing he is the source of life and gives us life. Also, martyrs realize they are going to die anyway. They see beyond this world into the presence of God.
Some questions that arise from all the above examples are
(a) What is the concept of this motivation?
(b) How does such motivation occur?
(c) Why, when and where is such motivation needed?
(d) Whom all we need to motivation?
(e) Who can provide such motivation?
(f) How could this extreme motivation be achieved?
Concept of Motivation in Sikhism
In Sikhism, motivation stems from a strong faith in God (Waheguru), a commitment to service (seva), and a desire to live a life of honesty, compassion, and humility, ultimately aiming for spiritual liberation (mukti). The requirements of any motivation may be initiating, creating, resuscitating, directing, sustaining and maintaining of strong willingness to do purpose-oriented, goal-directed behavioural activity.
Here's a more detailed look at the motivational aspects of Sikhism:
Faith in Waheguru:
Sikhs are motivated by their belief in one God, who is all-powerful, all-knowing, and all-loving. This faith provides a sense of purpose and meaning in life, encouraging Sikhs to strive for righteousness and goodness.
Service (Seva):
Sikhs are encouraged to perform selfless service to others, believing that such actions bring them closer to God. This can take many forms, from helping the poor and needy to volunteering at a gurdwara (Sikh temple).
Honesty, Compassion, and Humility:
Sikhism emphasizes the importance of living a life of honesty, compassion, and humility. These virtues are seen as essential for spiritual growth and living a life pleasing to God.
Equality and Social Justice:
Sikhism promotes the ideals of equality and social justice, encouraging Sikhs to stand up against injustice and inequality wherever it exists.
Spiritual Liberation (Mukti):
Sikhs believe that the ultimate goal of life is to achieve spiritual liberation (mukti) by realizing God within oneself. This requires a constant effort to live a life of faith, service, and righteousness.
Rising Spirits:
Sikh teachings emphasize the importance of maintaining a positive outlook, even in the face of adversity, and rising above challenges.
Remembering the Gurus:
Sikhs are motivated by the teachings and examples of the Sikh Gurus, who are seen as role models for living a righteous and meaningful life.
Reading Bani and Kirtan:
Engaging with the sacred texts (Bani) and listening to Sikh hymns (Kirtan) can provide inspiration and motivation for Sikhs.
Spending Time in Gurdwara:
Visiting and participating in the activities of a gurdwara (Sikh temple) can foster a sense of community and provide opportunities for spiritual growth and motivation.
Sikh prayer is also a great source of motivation. It reminds us of Sikh history, the originators and developers of Sikhism and the value system laid out of the Gurus, the source of future guidance Sri Guru Granth sahib,, the sacrifices done by Sikhs in the past to protect Sikh value system and pray for maintaining the values laid down by the Gurus.
Sikhs have been taught to stand against injustice and falsehood, be firm in their resolve and even fight till end to achieve what they resolve and then if need be die for it happily.
Here the motivation is to achieve a goal even at the risk of one's life. Losing one's life is the last any person would want to do. In fact one may do anything to survive. In an ordinary sense, to save one's life is the strongest motivation. A soldier fights not to die but to survive. He is put under such circumstances where he is put to face death. He can save oneself only by inflicting death or incapacitating his opposite.
9. The Ninth Guru, Guru Tegh Bahadur watched his dearest ones being put to death in the most cruel manner in front of his eyes just to cause fear in him to accept the unjustified edicts of the rulers, but he accepted to lay down his life for others (to save the Hindu pandits of Kashmir from forcible conversion) without any remorse. He was martyred on 11 November 1675. He is also known as Dharam Di Chadar (i.e. "the shield of Religion"), suggesting that to save Hinduism, the guru gave his life.
10. Even after having lost his father the undaunted spirit of Guru Gobind Singh does not relent and wages eleven battles, sacrifices mother, all the four sons, most of his relatives and followers and all the comfort of life for a purpose.
11. Forty Sikhs lay down fighting 10 lakh in Chamkaur, holding onto the enemy for two days. Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Singh – the sons of Guru Gobind Singh, the 10th Sikh guru too got martyred fighting with the oppressors.
12. Forty Sikhs lay down their lives fighting till last to delay the advancing troops of the Mughals at Mukatsar knowing fully well that they have to face sure death.
13. The younger sons Sahibzada Zorawar Singh and Sahibzada Fateh (age 7 & 9) of Guru Gobind Singh accepted death by being bricked into wall but do not accept change of their faith.
14. Baba Banda Singh took on the mighty Mughals single-handed and later joined by millions of Sikhs. He along with his companions faced hunger for seven months and when captured, put in cage and taken through the streets of major towns of Punjab and later through Delhi to humiliate him bore the insults cheerfully. Seven hundred of his close aids and companions were put to death through extreme torture to pressure him to bow to the wishes of the Mughals but he bore this with brave heart. Even hisson’s body was pierced in front of him and pieces of his body were put into his mouth. The dominant spirit in Banda Singh never bowed even when burning iron rods pierced through his eyes. He remembers the True Lord and recites the hymns of the Gurusand faces the ultimate death undaunted.
15. A young Sikh aged 7 years caught along with Baba Banda Singh contradicted the request of his mother to save him and insisted on his being a Sikh and facing thedeath.
16. Having lost over ten thousand Sikhs and nearly beaten to pulp, the Sikhs attacked the mighty Afghan Abdali and made him to run.
17. Bhai Mani Singh accepted the punishment of getting his limbs cut into pieces till death cheerfully and sacrificed without any remorse and recited hymns of the Gurus till last. Later 54 from his larger family got martyred fighting the Mighals..
18. Bhai Taru Singh accepted getting his scalp removed rather than allowing his hair to be cut.
19. Bhai Joga Singh left his marriage half way and travelled to report to the guru on receiving a message from him.
20. Baba Deep Singh fought with his head sliced till he reached Harmandir Sahib.
21. The Sikh ladies in Lahore Mughal prison accepted their newly born babies being pierced to death in front of them but did not accept change of faith.
22. Bhai Subheg Singh along with his son Shahbaz Singh accepted to die on a rotating arrowhead wheel rather than to change his faith.
23. Bhai Mani Singh accepted getting his limbs cut rather than to accept unethical demands. Bhai Gulzara Singh gets his skin peeled while Bhai Bhoopat Singh gets on to arrowhead wheel but did not accept change of faith.
24. Bhai Bota Singh & Bhai Garja Singh - the story of two Sikhs that made a stand.
25. The Sikhs left all the pleasures and comforts of home for years to live in jungles on horsebacks and survived on grams and gur, but refused to yield before the pressure of the rulers to change their faith.
26. The hundreds of Sikhs offered themselves for relentless beating before the police in Guru Ka Baag Morcha
27. The Sikhs spread themselves before a moving train and get cut into pieces in order to offer food to the hungry and thirsty Sikhs being taken as prisoner by the English.
28. The Sikhs advanced facing bullets, dying without remorse in ‘Jaito da Morcha’.
The Sikh history is replete with such examples but only a few have been selected at random to cover the various aspects of concept of motivation in Sikhism. A martyr is someone who suffers persecution and death for advocating, renouncing, or refusing to renounce or advocate, a religious belief or other cause as demanded by an external party. In colloquial usage, the term can also refer to any person who suffers a significant consequence in protest or support of a cause. The lives of martyrs, individuals who sacrifice their lives for their beliefs or principles, serve as a powerful source of motivation, inspiring acts of courage, resilience, and unwavering commitment to a cause.
Faith in Sikh Religion is the binding force in all these cases. This is entirely different than all the modern theories, which relate themselves to material achievements. Thus this type of motivation stands apart as modern theories wont be able to get such extreme results as have been achieved by the Sikh martyrs. This martyrdom process stood as a great binding force for the Sikhs to their faith is an accepted fact. To get oneself martyred for a cause is an extreme step, which requires great motivation. The stories of martyrs often reinforce ethical and moral teachings, motivating adherents to live in accordance with their faith. In many religions, martyrdom is seen as a testament to the truth of the faith. It validates the spiritual journey of believers, instilling a sense of resilience and purpose. When we realize God really is there and all goodness comes from him, how much he loves us and how much we need him, our longing for him surpasses every other longing. In being his, we have given everything we have to him, knowing he is the source of life and gives us life. Also, martyrs realize they are going to die anyway. They see beyond this world into the presence of God.
Some questions that arise from all the above examples are
(a) What is the concept of this motivation?
(b) How does such motivation occur?
(c) Why, when and where is such motivation needed?
(d) Whom all we need to motivation?
(e) Who can provide such motivation?
(f) How could this extreme motivation be achieved?
Concept of Motivation in Sikhism
In Sikhism, motivation stems from a strong faith in God (Waheguru), a commitment to service (seva), and a desire to live a life of honesty, compassion, and humility, ultimately aiming for spiritual liberation (mukti). The requirements of any motivation may be initiating, creating, resuscitating, directing, sustaining and maintaining of strong willingness to do purpose-oriented, goal-directed behavioural activity.
Here's a more detailed look at the motivational aspects of Sikhism:
Faith in Waheguru:
Sikhs are motivated by their belief in one God, who is all-powerful, all-knowing, and all-loving. This faith provides a sense of purpose and meaning in life, encouraging Sikhs to strive for righteousness and goodness.
Service (Seva):
Sikhs are encouraged to perform selfless service to others, believing that such actions bring them closer to God. This can take many forms, from helping the poor and needy to volunteering at a gurdwara (Sikh temple).
Honesty, Compassion, and Humility:
Sikhism emphasizes the importance of living a life of honesty, compassion, and humility. These virtues are seen as essential for spiritual growth and living a life pleasing to God.
Equality and Social Justice:
Sikhism promotes the ideals of equality and social justice, encouraging Sikhs to stand up against injustice and inequality wherever it exists.
Spiritual Liberation (Mukti):
Sikhs believe that the ultimate goal of life is to achieve spiritual liberation (mukti) by realizing God within oneself. This requires a constant effort to live a life of faith, service, and righteousness.
Rising Spirits:
Sikh teachings emphasize the importance of maintaining a positive outlook, even in the face of adversity, and rising above challenges.
Remembering the Gurus:
Sikhs are motivated by the teachings and examples of the Sikh Gurus, who are seen as role models for living a righteous and meaningful life.
Reading Bani and Kirtan:
Engaging with the sacred texts (Bani) and listening to Sikh hymns (Kirtan) can provide inspiration and motivation for Sikhs.
Spending Time in Gurdwara:
Visiting and participating in the activities of a gurdwara (Sikh temple) can foster a sense of community and provide opportunities for spiritual growth and motivation.
Sikh prayer is also a great source of motivation. It reminds us of Sikh history, the originators and developers of Sikhism and the value system laid out of the Gurus, the source of future guidance Sri Guru Granth sahib,, the sacrifices done by Sikhs in the past to protect Sikh value system and pray for maintaining the values laid down by the Gurus.
Sikhs have been taught to stand against injustice and falsehood, be firm in their resolve and even fight till end to achieve what they resolve and then if need be die for it happily.
Here the motivation is to achieve a goal even at the risk of one's life. Losing one's life is the last any person would want to do. In fact one may do anything to survive. In an ordinary sense, to save one's life is the strongest motivation. A soldier fights not to die but to survive. He is put under such circumstances where he is put to face death. He can save oneself only by inflicting death or incapacitating his opposite.
Bibliography:
1 Abraham Maslow 1954 Motivation and Personality, New York: Harper & Row
2 David C. McClelland 1961 The Achieving Society, New York: Van Nostrand Reinhold
3 Douglas McGregor 1960 The Human Side of Enterprise, New York: McGraw-Hill
4 E.S. Stanton 1983 “A Critical Revaluation of Motivation, Management and Productivity,” Personnel Journal, March 1983
5 Frederick Herzberg 1966 Work and Nature of Man, New York: World Publishing
6 Ganda Singh, Fauja Singh History of the Sikhs, Patiala: Panjabi University.
7 John G. Geier 1983 The Performance Action System, Minneapolis: Performax Systems International
8 -------- 1983 The Action Projection System, Minneapolis: Performax Systems International
9 Stephen P. Robbins 1984 Management: Concepts and practices, Englewood Cliffs, New Jersey, Prentice-Hall
10 Swaroop Singh Koshish Guru Kian Sakhian, Patiala: Kalam Mandir
11 Victor H. Vroom 1964 Work and Motivation: New York: John Wiley.
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13.https://www.google.com/search?q=Motivation+in+sikhism&oq=Motivation+in+sikhism&gs_lcrp=EgZjaHJvbWUyBggAEEUYOTIHCAEQIRigAdIBCTExMjUwajFqOagCALACAQ&sourceid=chrome&ie=UTF-8
