The Leadership Sutra: An Indian Approach to Power
Devdutt Pattanaik
Aleph
Pp 133
R399
WHEN YOU pick up a book by Devdutt Pattanaik, you know what to expect. His interpretation of stories in Indian mythology into business situations is now legendary, as he has made a niche for himself in this area. In The Leadership Sutra, he deals with the issue of ‘power’. At the start, he distinguishes between the ‘power’ we are born with (inner strength), which he calls ‘Shakti’, and that which we want to acquire called ‘Durga’. The rest of the book is a series of stories that swing between these two concepts.
There are several stories in Indian mythology that Pattanaik applies to corporate situations. Let us sample some of them. Bahubali, the stronger, but younger brother of Bharat, fights with him for power, but as he can’t hit him out of respect, he loses. As a consequence, he pulls out his hair and becomes a Jain monk. In this situation, he automatically becomes subservient to his brother. Pattanaik uses this to represent hierarchy in organisations, where you have to follow the leader without contesting. He also uses the Hanuman-Ravana encounter to show how hierarchy matters. When Hanuman isn’t given a place to sit in Ravana’s palace in Lanka, he grows his tail to such an extent that he creates his own throne, one bigger and taller than the king’s, which infuriates the latter. This is the situation in all organisations, too, where we have to respect hierarchy.
In another example, when Dasharath is on the verge of dying, he expresses to his wife his concern about the fate of Ayodhya post his death. She tells him that things will go on as usual. This analogy can be carried over to organisations, where we often wonder about the consequences of a leader or CEO leaving. But just like Ayodhya, nothing much changes and business goes on as usual.
On brand value, Pattnaik has an interesting take. When Krishna’s wives are asked to evaluate the value of their husband, one brings all her material belongings, while another puts her respect and devotion on the scales. Pattanaik interprets this act as the ‘brand value’, which is more important than physical or monetary aspects. Hence, products can have a low cost of production, but one can command higher premium due to brand value.
The book carries on in this vein with similar narratives, with a short corporate analogy and an illustration with each. Following principles is another contentious issue. The ‘bell curve’ can put some people out of favour when employees are evaluated. The corporate rule is that once you have such a system, you have to follow it. If someone is unhappy, you have to let them go. Rama always followed the highest morals, so when someone points a finger at Sita’s chastity, he banishes her even though he knows she is pure. The reader may find that this analogy is not too appropriate—as is the case with other such narratives as well—but the author makes an attempt nevertheless.
What happens when you lose a job? You can sulk, get angry and think of revenge. Or you could move on. Both Rama and the Pandavas lost their kingdoms, but their reactions were different. While Rama didn’t let it affect him much, the Pandavas could never get over it. It is at times like these that the links in the book seem too contrived and forced.
Pattanaik also gives the case of Garuda, a slave of the Nagas, who had to steal nectar and give it to them for his freedom. After he steals the nectar from Indra, he meets Vishnu, who gives him an honourable solution. The suggestion is that he should give the nectar to the Nagas, but ask them to have a bath before having it. The deal is that once the nectar has been delivered, he would be free. But while the Nagas are taking a bath, Indra would come and take the nectar back. After getting his freedom, Garuda becomes loyal to Vishnu. Pattanaik now draws a parallel with a worker who comes to office early and puts in long hours, but once the company introduces a swipe card system to track attendance, he resents it, feeling the organisation no longer trusts him. He starts coming and leaving on time. In the process, the company loses out on the value he generated by working longer hours.
The book is quite enjoyable, as it takes you through Indian mythology and the parallels it has with corporate life. You might not agree with the connections at times, but the interpretations are still noteworthy. This is definitely another book to be added to your library.
Devdutt Pattanaik
Aleph
Pp 133
R399
WHEN YOU pick up a book by Devdutt Pattanaik, you know what to expect. His interpretation of stories in Indian mythology into business situations is now legendary, as he has made a niche for himself in this area. In The Leadership Sutra, he deals with the issue of ‘power’. At the start, he distinguishes between the ‘power’ we are born with (inner strength), which he calls ‘Shakti’, and that which we want to acquire called ‘Durga’. The rest of the book is a series of stories that swing between these two concepts.
There are several stories in Indian mythology that Pattanaik applies to corporate situations. Let us sample some of them. Bahubali, the stronger, but younger brother of Bharat, fights with him for power, but as he can’t hit him out of respect, he loses. As a consequence, he pulls out his hair and becomes a Jain monk. In this situation, he automatically becomes subservient to his brother. Pattanaik uses this to represent hierarchy in organisations, where you have to follow the leader without contesting. He also uses the Hanuman-Ravana encounter to show how hierarchy matters. When Hanuman isn’t given a place to sit in Ravana’s palace in Lanka, he grows his tail to such an extent that he creates his own throne, one bigger and taller than the king’s, which infuriates the latter. This is the situation in all organisations, too, where we have to respect hierarchy.
In another example, when Dasharath is on the verge of dying, he expresses to his wife his concern about the fate of Ayodhya post his death. She tells him that things will go on as usual. This analogy can be carried over to organisations, where we often wonder about the consequences of a leader or CEO leaving. But just like Ayodhya, nothing much changes and business goes on as usual.
On brand value, Pattnaik has an interesting take. When Krishna’s wives are asked to evaluate the value of their husband, one brings all her material belongings, while another puts her respect and devotion on the scales. Pattanaik interprets this act as the ‘brand value’, which is more important than physical or monetary aspects. Hence, products can have a low cost of production, but one can command higher premium due to brand value.
The book carries on in this vein with similar narratives, with a short corporate analogy and an illustration with each. Following principles is another contentious issue. The ‘bell curve’ can put some people out of favour when employees are evaluated. The corporate rule is that once you have such a system, you have to follow it. If someone is unhappy, you have to let them go. Rama always followed the highest morals, so when someone points a finger at Sita’s chastity, he banishes her even though he knows she is pure. The reader may find that this analogy is not too appropriate—as is the case with other such narratives as well—but the author makes an attempt nevertheless.
What happens when you lose a job? You can sulk, get angry and think of revenge. Or you could move on. Both Rama and the Pandavas lost their kingdoms, but their reactions were different. While Rama didn’t let it affect him much, the Pandavas could never get over it. It is at times like these that the links in the book seem too contrived and forced.
Pattanaik also gives the case of Garuda, a slave of the Nagas, who had to steal nectar and give it to them for his freedom. After he steals the nectar from Indra, he meets Vishnu, who gives him an honourable solution. The suggestion is that he should give the nectar to the Nagas, but ask them to have a bath before having it. The deal is that once the nectar has been delivered, he would be free. But while the Nagas are taking a bath, Indra would come and take the nectar back. After getting his freedom, Garuda becomes loyal to Vishnu. Pattanaik now draws a parallel with a worker who comes to office early and puts in long hours, but once the company introduces a swipe card system to track attendance, he resents it, feeling the organisation no longer trusts him. He starts coming and leaving on time. In the process, the company loses out on the value he generated by working longer hours.
The book is quite enjoyable, as it takes you through Indian mythology and the parallels it has with corporate life. You might not agree with the connections at times, but the interpretations are still noteworthy. This is definitely another book to be added to your library.
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