Consider a problem in life and analyze it according to the concepts learnt in Buddhist motivation.

Consider a problem in life and analyze it according to the concepts learnt in Buddhist motivation. Abstract For each and every deliberate human behavior some kind of motivation is needed. Some behaviors that human beings display through motivation may be problematic. As human beings from the day we were born to this world, till the death, we face to many problems and now, life itself has become a problem that should be solved very carefully. Buddhism as a great religion very carefully and clearly discusses and analyzes the problems which human beings face. Specially, just like the psychological theories of motivation, the Buddhist concept of motivation also clearly explains and analyzes how the problems arise, what are the causes of those problems, what is the result of those problems etc. Here, I have taken an effort to analyze a problem under the Buddhist teaching of motivation that led to death of one of my close friends. Introduction As there are theories of motivation in psychology presented by various psychologists, in the great religion of Buddhism also there is a teaching on motivation. The Buddhist concept on motivation is very important as Buddhism teaches this concept of motivation to answer the problems that human beings face. The main aim of Buddhism is to find solutions for the problems that are connected with human beings and society (Rahula, 1978). Buddhism accepts that the whole world is full of problems and it has become a mess. The Samyutta Nikaya presents the problematic situation of the world thus: “Anto jatậ bahi jatậ- jatậya jatitậ pajậ Tam tam gotama pucchậmi- ko imam vijataye jatam.” (p. 578). “Inside is also problematic. Outside is also problematic. So Ven. Sir who solves this problem?” The main teachings of Buddhism such as the Four Noble Truths (cattậri ariya saccậni), dependant co- arisen (paticca samuppậda) etc. clearly explain how the problems of humans arise and how those problems are solved. According to Buddhism, there are two main types of problems (Thilakaratna, 2008). They are internal and external. Craving and the wrong vision are the causes for internal problems and there are many other reasons for external problems. Today, now in the world as well as in Sri Lanka, there are many problems. Youth problems, economic problems, marriage problems, family problems, cultural problems are few of them. Actually, Buddhism considers all these social problems as basic or primary problems and analyzes and emphasizes accordingly. Actually, according to Buddhism a problem arises because of primary human qualities or needs rather than because of social environment and finds correct solutions standing at this point. Today, the world is developing with science and technology. Though science and technology try to facilitate human life, when we clearly observe the situation we can understand that science and technology are creating problems on human life and society (Dhmmadassi, 2008). Though we have very developed scientific and technological equipments, the human beings day by day suffer a lot. Especially, among youths a lot of problems have been developed. Poverty, unemployment, stress, mental retardation, various diseasses and many other physiological and psychological problems have been developed. Many problems have been arisen on the matters of religion, race, and nation etc. Buddhism as a profound doctrine has covered all sides of human life and is also aware of human problems and always ready to answer those problems. As Mr. Thouless (2000) mentions Buddhism is a fundamental method of psychotherapy which concerns with relief from emotional burdens, not only for the sake of this life, but also for the sake of future lives (p.5). When we deeply observe the doctrine of Buddhism, we can see that if we solve basic human problems we can solve those social problems. The Buddhist motivation concept tries to analyze and answer both those human and social problems. In psychology, motivation is considered as the activation of goal oriented behavior (Bindra, 1959). Motives are hypothetical states that activate behavior, propelling one towards goals and incentives which are also inferred from behavior (Rathus, 2008). In psychology, we speak about physiological and psychological needs. Physiological needs include oxygen, food, drink, pain avoidance, proper transpiration and elimination of waste products for our survival. The Buddha in the “Sabbasava Sutta and Asamaya Samaya Sutta” clearly mentions about these motives. The psychological needs include needs for achievement, power, self esteem, social approval and belongings etc. The “Sila Sutta” of the Anguttara Nikaya talks about this matter. The psychological and physiological needs give rise to drives. A drive is a condition of arousal in an organism that is associated with a need (Lorand, 2000). Depletion of food gives rise to hunger and depletion of liquids gives rise to thirst drive. Psychological needs for approval, achievement and belonging gives rise to drives. The motivation concept in psychology also talks about an incentive which can be an object, person or situation perceived as being capable of satisfying a need. When considering motivation in psychology, instincts are considered as an inherited disposition to activate specific behavior patterns that designs to reach certain goals. The goals in motivation can be either positive or negatives and positive goals are that people try to gain or acquire while negative goals people try to avoid (Silva, 1979). According to Prof. Silva (1970), Buddhist psychology of motivation is directly concerned with the factors that lead to human unrest, tension and anxiety and suffering in general (p. 35). The Buddhism in motivation focuses to find the roots of unrest and shows the path to happiness. So, the motivation concept in Buddhism is therapeutic which means a method of treating people. The Buddhist motivation concept presents four types of major motives. The Anguttara Nikaya mentions those four major motives thus. *Jivitu kậma-The motivation to live the life. *Amaritu kậma- The motivation to avoid death and live forever (to be mortal). *Sukhakậma- The motivation for comport and happiness. *Dukkhsapatikkula- The motivation for avoidance suffering and uncomforting (p, 456). According to Buddhism, these four types of motives intrinsically rooted in human being. According to Majjhima Nikaya, these four motives are the foundation for all sorts of other behaviors (p. 656). These motives are considered as basic or primary. In the same way, Buddhism talks about secondary type of motivation. This secondary type of motivation causes a great effect on behavior of human being, especially for the wrong behavior. This secondary type of motivation has three components which is called as “Mǔla” which gives the meaning of “root, cause, reason” etc. These Mǔlas or roots can be wholesome (Kusala Mula) or unwholesome (Akusala Mula). The three unwholesome motives are: *Lobha- Greed- creates positive approach desires. *Dosa- Hatred -creates avoidance desires. *Moha- Delusion- creates confusion in the mind (Sabbasawa Sutta). The motivation of Lobha or greed motivates the person to get something that the person desires and the motive of hatred or Dosa motivates a person to avoid or detach from something while the motive of illusion or Moha creates a messy, confused and wrong understanding about something. In the same way, in some other Buddhist discourses these three main motives are collectively called as “Tanhậ” or craving. The simple meaning of “Tanhậ” or craving is thirst. And actually this Tanhậ or craving is the motive that creates the powerful necessity to obtain something in the mind of an individual. This craving also has three components or three types as follows. *Kama Tanhậ -Craving or drive for sensuous gratification. *Bhava Tanhậ -Craving for self preservation *Vibhava Tanhậ-Craving or drive for annihilation and aggressive tendencies (Dhamma Cakkappavattana Sutta). According to the Buddhist analysis of motivation, these Akusala Mulas and three types of craving lead or direct the individual to any type of behavior. As there exist three Akusala Mulas or unwholesome roots, in the same way, there exist three wholesome roots or three Kusala Mulas. They are :- *Alobha-Non greed *Adosa- Non hatred * Amoha-Wisdom (Nidana Sutta ). These Kusala Mulas or wholesome roots direct the person towards the good behavior. As Buddhism teaches both these wholesome and unwholesome roots of motivation can be seen within the individual and according to the power of those motives, the individual acts good or badly. Actually, as Buddhism teaches an individual’s unwholesome motives are very powerful than wholesome motives, but they can be controlled or manipulated (Nidana Sutta ). So, according to the Buddhist concept of motivation, the above mentioned four types of motives and secondary types of motivation are very important. The psychological theories of motivation talk that when a person tries to fulfill his or her needs he or she follows a hierarchy or a procedure step by step. The psychologist Abraham Maslow’s hierarchy of needs is a fine example. In the same way, the Buddha teaches that when a person tries to fulfill his or her needs he follows a procedure step by step. As the “Pattakamma Sutta” of the Anguttara Nikaya describes when fulfilling a wish an individual * First earn wealth righteously. * Second getting the social fame and reputation. * Third living for a long time with relatives and friends. * Fourth getting success the next life (p.458). So according to Buddhist concept of motivation an individual fulfill his or her needs step by step according to the above mentioned procedure. In the same way, Buddhism in motivation concept talks about three persons *Raga Carita- Person who is much greedy. *Dosa Carita - Person who is much angry or keeps hared. *Moha Carita- Person who is much ignorant (Nidana Sutta). In “Sadha Sutta,” It talks about two persons called Saddhanusari and Dhammanusari. Now I would like to analyze my friend’s story with the Buddhist motivation concept. When I was doing A/L, I had a friend named Subhash who was two years older than me. But we studied in the same class. However, my friend Subhash made an affection with a girl named Nirmala who was studying at another school. They became lovers. However they lived as lovers about two years. Then girl’s parents got knew about this affair and they did not want the girl to be married with Subhash. So, with the great reluctance of the girl parents gave her marriage to another groom. And when Subhash got knew it, he suicide drinking poison. However, the groom and his family knew about the past affair of Nirmala and at last Nirmala had to come to her parents. When considering my friend Subhash’s incident his behavior, attitudes, motives and the problematic procedure can be clearly analyzed and explained by the motivation concept of Buddhism. As I have above mentioned above the Buddhist motivation concept talks about “Tanhậ” or craving as a foundation of any unwholesome behavior. When Subhash saw Nirmala for the first time, his motive of craving wants to attach her and get her. This motivation of “Tanha” is very powerful according to Buddhism. Explaining “Tanhậ,” the Buddha in Majjhima Nikaya says that “craving is an arrow. The poison of ignorance spreads its toxin through desire, passion and ill will” (p. 147). In Itivuttaka, the Buddha says “Monks, I do not envision each one other fetter- fettered by which beings conjoined go wandering and transmigrating on for a long time like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering and transmigrating on for a long time” (p. 235). In Dhammapada the Buddha says:- “Yathậpi mule anupaddave rukkhe Chinnopi rukkho punareva ruhati Evampi tanhậnusaye anuhate Nibbanti dukkham punap punam” (338th stanza). If its root remains undamaged and strong, a tree, even if cut will grow back. So too, if latent craving is not rooted out, this suffering returns again and again. So, we can understand how powerful is “Tanha.” Subhash when saw Nirmala for the first time, her appearance attracted the attention of Subhash. As Subhash told me, her beauty, her dress, her hair, her eyes have been attracted Subhash’s mind. According to Subhash, she was really beautiful and charming and was a girl that has good qualities which other girls do not have. He described her in front me that the way she has dressed, the way she smiled, the way she looked at him etc. Here, this situation can be analyzed by the Buddhist motivation concept thus. As Buddhism describes individuals get information by five sense organs; eye, ear, nose, tongue, body and mind (with mind six organs) and according to the way those objects are seen and enjoyed, those objects become pleasurable (Sukha Vedana) or painful (Dukhha Vedana). The Buddhism teaches another felling called “indifferent” (Adukkhamasukha) which is a feeling no painful no happy. When one one’s eyes see an object then eye impression or eye consciousness arises. When one hears a noise, then ear impression or ear consciousness arises. The other organs also do the same thing. When Subhash saw Nirmala, his eyes attracted her. Then he took his figure as a pleasurable object. Then “Sukha Vedana” or pleasurable feeling arose in him. In the same way, Subhash told me that when he talked with her, her words pleased her. So, there the ear impression also has led to arise Sukha Vedana of ear. The other organs have done the same thing. The very important factor that Buddhist motivation concept talks about is that when a person got a pleasurable meaning, he or she cling to it and tries to get it. The Buddha uses the word “Upadana” which means to cling or to grasp to describe this situation. With the self concept “I,” the person tries to obtain that object a he or she is confused with illusion one of the powerful motives. In the same way, when Subhash saw Nirmala he wanted to love and get her. He did numerous things to get the consent of her. He had to kill the time at bus stops for weeks and months. So, here, the Buddhist motivation concept mentions that if a person wants to get something he or she does anything to get that pleasurable thing. The nature of craving is to get the desired object and the motive of ignorance does not give chance to realize the real state of the situation or object. Then, after much trying Subhash got Nirmal’s love. They became really nice lovers. They loved each other very much. They wanted to stay with each other at every moment. On weekends, they went on picnics. That is how they enjoyed and in Buddhism it is called “Assada.” As Buddhism teaches, if any desired object is get by a person, that person enjoys it without considering good or bad side of that object. So, here because of the motive illusion they thought that each one belongs to them. They did not have a chance to think about social and family problems which means the real world that they have to live in. They thought only their affair. That is because of motive of illusion has covered the reality from them and they had clung to each other with the motive “Tanha.” But, by the time, the parents of Nirmala knew about this affair. They were thoroughly against this affair. There is a hidden story for that. As they thought, Subhash and his family belonged to low caste. So they did not like Subhash’s family. So the motive of hatred has emerged here. They scolded Subhash and his family with hatred to stop this affair. So, here they had developed “Patighanusaya” towards Subhash and his family. Hatred is considered as a very powerful motive in Buddhism. This powerful motive exists till the Arahantship. So, Nirmala’s parents were angry not only with Subhash but also with his parents, his friends, their life style etc. So, they wanted to avoid them. But both Subhash and Nirmal loved each other and they have promised to live and die with each other. They had taken a firm decision. They did not want to lose anyone as they knew if so, they have to suffer forever. Explaining Dukkha the Buddha says “yam iccam na labhati tampi dudkkam” and it means if one does not get desired object it is a suffering (Dhammacakkappavattana Sutta). They were bound to each other firmly. That is the nature of Upadana; the next step of Tanha which means grasping or clinging firmly. Because of Tanha, Upadana arises (Tanha paccaya upadanam). It is the “Adinawa” or result of Tnaha. Once, the Buddha says that He does not see powerful connection as the connection between a man and a woman (Narada, 2000). They had even planed their future also like to make a house, to make children etc. As I have above mentioned, these motivation factors are mentioned in the “Pattakamma Sutta.” So, it proves how Buddhist motivation concept deals with human beings. But, however, later the parents of Nirmala did not allow Nirmala to go out, giving no chance to meet her Subhash. In the same way, they tried to find a groom for Nirmala with the reluctance of her. Actually, they found a groom and immediately arranged the wedding. These days, the situation of Subhash was very pathetic. He was weeping and lamenting. Because of “Tanha” he had to suffer a lot. The Buddha’s explanation “Piyehi vippa yogo dukkho” (detach from desired ones is a suffering) (Narada, 2000) clearly proved by him. Anyway, Nirmala had to marry the groom which was selected from her parents. As we later knew that her parents have threatened her if she does not marry that boy they would kill Subhash. However, she married that groom. But she did not like that groom. She was very angry with that groom also. And the situation of Subhash became worse. He cursed Nirmala’s parents and all the relatives of Nirmala. He could not bear the separation from Nirmala. The motive of anger transformed him to drink alcohol, cigarettes etc. But about a month he suffered so and the most pathetic situation is that one day he had suicide by drinking poison. No one could save his life. He has written a letter why he suicide. Throughout the letter, he had mentioned their affair. The illusion of motive had not given him chance to realize the truth. If he had wisdom to realize that it is the nature of world and we have to face gaining and loss in the life he may live. But, the motives of greed, hatred and illusion took my friend’s life. Because of that Subhash’s parents, friends and relatives have to suffer till the memories of Subhash exist in the minds of them. In the same way, when Nirmala knew about the death of Subhash, as we heard she has tried to lose her life. However that attempt had been prevented. But, the pathetic situation is that when the parents and the husband of her knew about this incident and affair between Subhash and Nirmala they had refused to keep Nirmala in their house. So, Nirmala’s parents had to take her back. I personally know Nirmala still lives in the memories of Subhash and she still suffers a lot. So, here all the persons who were connected with Subhash and Nirmala had to suffer and they are still suffering. Actually, if any person is motivated by greed, hatred, illusion and if any person tries to enjoy sensual faculties there is no limit of suffering. A lot of social, ethical and individual problems arise because of these motivations. Buddhism correctly directs the person to solve the problems while advising advice to eradicate or avoid wrong or bad motives and cultivate and develop good motives and get the freedom from these sufferings and problems by purifying the mind. The Pali quotation “Sacitta pariyo dapanam- etam Buddhana sasanam” gives that meaning (Dhammapada, 1998). So, here the Buddhist motivation concept deeply inquires the problems faced by human beings and those human problems can be clearly analyzed by the Buddhist motivation concept and in the same way, the Buddhism teaches the way how to be free from all sorts of problems. 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