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LEADERSHIP QUALITIES AND STYLES
P. Bala Subrahmanyam Subrahmanyam Importance of Leaders:
1. Sanatkumāra paraphrases Vedas’ extolling the importance of Leaders (R ā jña: Mahābhārata as: Pradhānatvam Śāstra-Pr āmāṅya-Dar śanāt-Śloka 31) in Araṅya Parva of Mahābhārata -157-26 -157-27
-157-30- p205/841
AMB-Vana Parva-4th Āśwāsa, p176/891 A Leader of people (Praj ā pati) is known known as Vir āt, Samr āt, Vidhijita, Satyamanyu, ī va, Yathā j ī va, Dharma, Pur āyoni, Śakra, Śukra, Dhātā, Bṙ haspati, haspati, Abhiyā:, Yudhā jit, Sahajit, Svar ṅetā, Muditobhava:, Bhumau Adharmāt Nudate Bhṙśam, Babhru: (Vishṅu:)-185th chapter, p295 2. A great leader can promote a centre of excellence locally whatever be the
circumstances around by the magnetism of his/her personality. It was in Mahābhārata, Śāntiparva that
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- Rājadharma Parva: 69-79 in BORI (63-101 in Vavilla’s Edition [VE]-P390/691)
-Rājadharma Parva:69-98(63-119in VE)
Bhīshma tells Dharmarāja: “May you not entertain the doubt as to whether the times decide a leader or the leader dictates the times. It is the Leader that controls the times. A leader creates K ṙt a Yuga, Dwāpara Yuga or the fourth one, ie., Kali Yuga. So he is the cause for every thing.” He does it by self -example. 3. That is why it
is told in Bhagavadgīta:
-3-21
“ Whatsoever a great man does, that alone the other men do; whatever he sets up as the standard, the world follows that.” Also, a good leader makes use of every person. He does not complain about the drawbacks of his followers but utilises their good qualities to achieve his mission.
“There is no letter which is not a potential Mantra! No root which cannot be used as a medicine; no person who is useless. It is only difficult to get the proper organiser, ie., one who properly 'connects' the 'parts' to make the 'whole' functional at its best. Normally
people are not useless but used less.” Tyagaraja Krti on RAMARAJYA:
Kolachela Lahari’s voice: https://youtu.be/FLgOzlT3RUg Sivakumar Kota’s translation: Is there anyone else who can administer the kingdom of Saketa from its capital city?
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The thought refers to the famed ‘Ramarajyam’. Very little we know of the details of this as normally circulated. Proof of a good rule is the extent of satisfaction amongst people. This is effectively told in a line that all the three important sections of society: common citizens, wider audience that has interest in the development of this kingdom, wise people who have the interest of everyone’s well-being. (The first set indicates basic security in life, the second set, transactional life and the third, the transformational aspects of life, as represented as the three stakeholders who are the right audience to give a feedback about the governance)-when asked, they all become speechless by being so much filled with gratitude and joy. In what ways does this good governance manifest? Experiencing three rains in a month, having enough mastery in skills and knowledge required for success, having a long life,
being rid of fickleness and arrogance, isn’t this how the kingdom was under your rule, O Lord! The mention of three rains implies two things: the premise that where Dharma prevails the gods are happy and shower it in the form of rain, so it was a Dharmic rule. The other indication is about water being the main source of life for agriculture as well as life in general, and lack of water at any place made people move their location of livelihood to places where water was plenty. In Rama’s rule, this never happened for his citizens because rains were in plenty and perhaps the ground water as well as the river
Sarayu were always at peoples’s service. People need to be skilled if they want to have developed art, science and business etc. it looks like that people in Saketa were experts at it, thus having high standard of these capabilities. Next, they had long life meaning to say that there was good attention on health, medicine and sanitation required for prevention. When any place or people are having a great time with comfort and peace, they are likely to slowly slip into comfort zone and consequently fickleness of mind, temptations and also develop arrogance that they are well off in every way. But the level of awareness of the common man was so high in Saketa Dhama that even common people were free of this. This implies that they must have had great teaching that alerted them constantly which made them wise. Lord Sri Rama himself used to give discourses on Upanishadic
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wisdom to his subjects regularly seated on his throne-so his courtroom was not just transactional in nature transformational in style. Good governance ought to cater to all the three basic needs: physiological (Adhi bhoutika), psychological (Adhi Daivika) and spiritual-of the heart (Adhyatmika). Saketa means residence of the Lord: this is heart. Two levels of consciousness: lower (mental life) and higher (spiritual life-of the heart). We will be in Saketa ruled by the Lord, when the heart opens up due to Guru’s grace when the mind recedes and gradually or suddenly the higher consciousness takes over. This leads to Jivanmukta state. This is mentioned by Saint Tyagaraja in his krtis ‘ Guruleka Yetuvanti Guniki Teliyagabodu ’ and ‘Mokshamu galada Jivanmuktuluganivaralaku ’. So when a few among the populace live as Jivanmuktas, the entire society feels their influence and gets ennobled and benefited by their lively presence in their midst. This is what happened during Sri Rama’s rule. This is mentioned in his krti ‘Ramabhakti Samrajyamu ’. In Yuddha Kanda, 128th sarga, Valmiki touches upon the rule of Lord Sri Rama: all the varnas were performing their duties bereft of any greed. They were all intent on virtue and lived without telling lies. All their talk was centred round Rama. The world became
Rama’s world. Trees were bearing flowers and fruits regularly without injury by pests and insects, clouds were raining in time and wind was delightful to the touch.
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Explanation by
-18-43 Following are the natural activities of a Kshatriya, ie., a Leader according to
Bhagavadgīta: (i)
Śauryam: To tread heroically novel and risky paths and persevere in them
boldly without getting depressed even in the face of heavy odds. shyatvam), ability to do things single-handedly. (ii) Tejas: Invincibility ( Apradhṙ See 2 (vi) below for more detailed explanation. (iii) Dhṙ ti : Fortitude, the quality by which one is not depressed under any circumstances whatever and is able to complete the task taken up. (iv) Dākshyam: Promptness. Performing without confusion of duties that present themselves quite unexpectedly and demand ready action. Yuddhe Apalāyanam : To face and conquer enemies, both internal and external, (v)
causing obstruction in one’s chosen path. (vi) Dānam: Magnanimity, giving-nature. (vii) Īśwara Bhāva: To rule over others by empathising with them and leading them. Please see 2(ii) below for amplification of this.
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According to Kālidāsa, a Kshatriya, by its etymological definition, protects people and trades: in the worlds, this powerful word Kshatriya has the fixed meaning conventionally that he indeed protects from decay and disintegration.
Raghuvamśa-1-53 2. The above qualities are derivatives of a more fundamental set of six qualities called BHAGA. By having these six qualities, Lord Vishṅu performs the three activities of shti ], Preservation [ Sthiti ] and Withdrawing back into Himself Bringing out [ Sṙ [Samhā r a] of this Universe and thus rules over it. They are listed by Āchārya Śamkara in his introduction to G ī tā Bhāshya at its beginning as:
The Lord, always possessed as He is of (infinite) Knowledge, Supremacy, Power, Strength, Might and Vigour, controls the Māyā,-belonging to Him as Vishṅu, ,-the Mulaprak ṙ ti, the First Cause, composed of three Gu ṅas or energies(for a full description of the Guṅas see B.G.-14-5 et. seq.)...
ī Par āsara Bhatta’s “Śr ī Rangar ā ja Stava-Uttara Śataka These are explained in detail in Śr (ŚRS-UŚ)”:
-39 Oh overlord Ranga! You manifest as the following four Vyuhas: Having all the six qualities, You are the ultimate V āsudeva that is experienced by liberated J ī vas. As Sankarshaṅa ,with Jñāna and Bala (Infinite Knowledge and Strength), You give the Śāstra to the universe and destroy the universe by withdrawing it back into Yourself. As Pradyumna, by Aiśwarya and V ī rya (Supremacy and Might), You manifest (bring out) the universe out of You and lead it in the practice of Dharma while, as Aniruddha, due to Śakti and Tejas (Power and Vigour), You hold it, protect it and lead it in attaining philosophical wisdom.
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O Lord Ranga! Just as the lustre of a gem makes it priceless, similarly, these six qualities of Jñāna, Aiśwarya, Śakti, Vīrya, Bala and Tejas (Infinite Knowledge, Supremacy, Power, Strength, Might and Vigour), that milk from them a host of blemishless and auspicious derived qualities make You uncomparable. (i) Jñāna (Infinite Knowledge): Analytical and Synthetic knowledge.
Overlord Ranga! Knowledgeable people call Jñāna as Your ability to see (perceive) everything by Your senses, always without fail as Your own consciousness, with no limits whatsoever, in their ability to grasp their objects, as if it is the palm of Your hand.
O Lord Ranga! You can see with Your ears and hear with Your eyes. Thus, Your perception happens in all manners as You, being the Supreme Controller, can use Your sense-implements as per Your desire.
shti , The Akshara Parabrahman intuitively knows everything (the three capabilities of S ṙ Sthiti and Samhā r a) in general as well as in its specific details. His effort consists of this intuitive knowledge rather than any other laborious process. -MU-1-1-9. (ii) Aiśwarya (Supremacy): Vishṅu rules all through empathy by being their inner controller ( Antaryāmi ), rather than externally. This is explained in the famous Gītā
Śloka:
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-18-61
ya all of them (as The Lord dwells in the hearts of all beings, Oh Arjuna, whirling by M ā i B r āh maṅa of if) mounted on a machine. This is a paraphrasing of Antary ām B ṙ had ā raṅ yakopanishad (3-7) wherein it is mentioned that the Lord dwells inside all Devatas, other Jīvas and inanimate objects, unknown to them, as their Inner Controller. (iii) Śakti (Power): Capability of the mind which has infinite facets (Manogatam Pr ā galbhyam ). This is symbolized as Śudarśana Chakra in the hand of Vishṅu. Ś udarśanam means unbiased perception. Its qualities are described in the following Ś loka yudha Stotra: of Pañchā
I seek refuge in Vish ṅu’s Chakra which
Has infinite extremely sharp, pointed and shining edges Is equal to trillions of Suns in its ability to illumine objects and Immobilises disorderly, chaotic and negative forces.
Mind never gets saturated, as it is told in Śatapatha Br ā hmaṅa of Śukla Yajurveda: ie., Mind is infinite and also in Kaushī tak ī
Br ā hmaṅa of Ṙ gveda:
. This mind is limitless.
P 390 (497/810) of Vedic Kosha vol.1 compiled by Hamsa Raja and Bhagavad Datta. (iv) Bala: Strength and stamina of the body and senses, tirelessness in spite of doing heavy work. This is amplified in SRS-US as below:
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Oh Lord! You hold this entire Universe as Your body effortlessly (by Your prowess) although it involves enormous activity. This establishes You as its independent cause. (v) Vīrya(Might): Will power, that is, the ability to influence others without oneself getting affected. This is explained with an apt simile in SRS-US as :
Beloved Ranga! You cause all things to evolve and get modified inevitably by Your very presence without Yourself undergoing any modification whatsoever based on Your deep Self-rootedness, just as a musk-deer overpowers all other smells by its mere presence. This is called V ī r ya. (vi) Tejas (Vigour): Intensity of psychological power that makes one invincible and overpower all others (Sahaśśakti) through his /her psychological field. This is the cause of are Utsā ha Ś akti mentioned in R āja N īti Śāstra. Kumāra Swāmi and Lord N ṙ simha examples of this divine quality.
O Ranga, who is our wealth! Your ability to perform here itself (at the very moment that You resolve) Your chosen task singlehanded without any other aids and supporting props shines forth as Tejas that subdues all opponents and conquers the anxieties of those that surrender to You.
That the Kshatriya’s qualities of point 1 above are derived from Bhaga of point 2 can be seen as follows:
Śauryam which means heroism and Valiance, involves Śakti to seek novel paths, Tejas to take risks, consistent zeal and lack of depression and V ī rya for perseverance. Dhṙti comes from Tejas, stamina from Balam. Dākshyam is derived from Śakti. The quality of facing opponents is got from Tejas and Aiśwarya Bhāva and Dāna are results of Prabhu Śakti that is Aiśwarya.
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They earned wealth for the sake of giving away, were economic in speech in order to be truthful, conquered others for good name and fame and maintained households for continuing the clan and discharging the three debts, viz., to the conscious principles in nature that evolve and maintain this cosmos, Rshis and ancestors. They were engaged in studies in childhood, enjoyed in youth, withdrew from active life to one of contemplation in old age and left their bodies by Yoga in the end. They recycled materials to nature, worshipped their subjects by satisfying their desires, gave punishments as per the crime and acted in time. They were pure and blemish-less from their birth, persevered in their efforts until results materialised concretely, acquired and ruled over the entire wealth of the globe and their vehicles travelled up to heaven to assist the conscious Deva-Principles in maintaining natural order. The best examples for Transformational Leaders are Sri Rama and Sita, who suffered separation for the sake of setting an example to the populace. Sri Rama set an example by refusing to remarry. He is famous for his sixteen qualities ( Shodaś a Kalā Paripūr ṅa: ) and that is why he is called Sri Rama Chandra. These sixteen qualities are described by sage Valmiki in Ramayana as below:
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VR-Bāla K āṅda-1st Sarga P11 to 13 see p33 Tilaka T ī ka: Śri Rama, Bhushaṅa:
; Śiromaṅi:
1. Guṅavān (Virtuous): Sakala-Kalyana Guna Sampanna:-Bhushana; Govindarajiya One who has Guna is Gunavan. Guna is good character as that is recapitulated again and again by one’s dependents. One having all auspicious qualities is Gunavan. Sri Ramachandra is so full of virtuous qualities that Lakshmana who was younger to him by just two days, tells Hanuman that he is serving Sri Rama captivated by his good qualities (Gunair Dasatvamapanna: ). Sri Rama is always magnanimous and considerate towards others: e.g., when Sita wants to accompany him to Aranyavasa (forest), he initially dissuades her keeping in mind the hardships of forest life; again, while spending the night on the banks of Ganga after leaving Ayodhya, He sounds Lakshmana to find out whether he is having second thoughts in coming to the forest and suggests to him to go back. Lastly he asks Hanuman while sending him in advance to meet Bharata to inform of his return from Lanka, to observe Bharata keenly and come back to him and alert him if Bharata were to show the slightest inclination for ruling Ayodhya so that he may go back without embarrassing Bharata. He also requests his father wh en he meets him after Sita’s Agni Pravesa to forget the unpleasantness caused by Kaikeyi. He is known as Sousilyavan, i.e.,
having good character. “Sousilya” is defined by Bhagavad Ramanuja as the nature of great people by which they mix closely with ordinary people (ie., humility).
Rama’s friendship with Guha is an example of this. He is a man of great depth, fortitude and forbearance (comparable to the depth of ocean in Gambhirya, to height of Himalaya in Dhairya and to mother Earth in Kshama). He always draws good people to him just as ocean draws rivers to it. He is magnanimous while firm in his dealings with others, eg., showing respect to Parasurama although he defeated him.
After Ravana’s death, Vibhishana doubts whether he should perform the funeral
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rites to Ravana who had committed a great sin in abducting Sita. Then Sri Rama advises him (VR-Yuddha Kanda-111-100 to 103-p2639; DharmakutamYuddhakandam-2: p123/565):
Enmity ends with death. Our objective is achieved. Now he is as much a brother to me as to you. Therefore let his funeral rites be done. O expert on right conduct (Dharma)! He deserves funeral rites by you and you will get good name by doing
that. Tyagaraja mentions in his Krti “ Sarasa Sama Dana... ” an interesting episode of Sri Rama’s magnanimity. After Vibhishana’s surrender to him, Sri Rama performs his coronation making him the king of Lanka then and there. Then Sugriva aska Sri Rama what would he do if Ravana asks his Abhaya then. Without a moment’s hesitation, Sri Rama answers that i n that case, he would give the Ayodhya kingdom to Ravana. 2. V ī ryavān-Vīrye
Śachīpati-Tulya: (Having strong Will-power):
One who has Virya is Viryavan. Virya is not getting disturbed or modified even under trying circumstances that disturb and modify. 3. Dharmajña: (Knowledgeable about Dharma-Right Conduct that is in
harmony with one’s nature) – Sri Rama is not only knowledgeable about Dharma but is also a great Dharma Nishtha. Even an enemy like Maricha describes him to Ravana as (Rama is verily the personification of Dharma). As is well-known, Sri Rama’s Dharma-Nishtha is evident from his going to live in the forest for fourteen years, sacrificing the
comforts of kingship for the sake of keeping his father’s word. In this act, he lives upto the Vedic maxim of (Let your father be your God). This is the essence of Bharatiya contribution to humanity-this Dharma-Nishtha-Hence no person who wants to lead Bharatiyas can afford to ignore this aspect and therein lies its relevance to the field of practical business. 4. K ṙtajña: (Grateful) – A Krtajna remembers only a good turn and is satisfied with even a single help done to him somehow, while forgetting a host of ill-
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turns/ harms/injuries that have been done subsequently due to his selfrootedness (including the good points of Tilaka[(Sriramiya], Bhūshaṅa [Govindarajiya] and Śiromaṅi [] T ī kas). 4.1.
-Tilaka
A Krtajna is one that ignores a lot of harm/injury while at the same time considering even a sole help as a lot. -Tilaka 4.2. A Krtajna remembers only a good turn done to him somehow while forgetting a host of ill-turns/ harms/injuries that have been done subsequently. -Śiromaṅi
4.3.
A Krtajna is satisfied with even a single help done somehow while not recollecting hundreds of harmful acts due to his self-rootedness. -Siromani Jatāyu fights with R āvaṅa to save S ī ta from him till he is immobilised but holds on to his body until he could inform Sri R āma of R āvaṅa’s abduction of Sī ta and finally leaves it in presence of Sri R āma. Then Sri R āma not only performs his funeral rites but grants him Sant āna lokas (in which his J ī va-Pariṅāma can proceed monotonically forward till he attains liberation- Rāmāyaṅa-3-68-29, 30). – p1364/3445
Satyavākya:, Satya-dharma-Parāyaṅa:, Satyasandha: Satya-v ād ī (Truthful):
5. Dṙḍhavrata: (Firm in Resolve) -Tilaka Does not forsake a specific Vow taken once for the sake of righteousness, even under calamity.
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Sri Rama, during Vibhishana’s surrender to him (Yuddha Kanda-), declares unreservedly that giving protection to anyone that surrenders to him even once wholeheartedly is his VRATA:
-Dharmakutam: 190/300 Then the episode described in the last example for Gunavan below happens which exemplifies not only his firm resolve but also his magnanimity. Similarly, in
Bhavabhuti’s Uttararamacharitam, he says: -1st Anka
“For worshipping the populace as their Leader (King), I do not mind giving up friendship, compassion, comforts and pleasures and even Janaki.” 6. Chāritreṅa Yukta: (Having blemishless past) Govindarajiya Never forsakes the traditions of his clan. 7. Sarvabhūtahita: (Good to all beings) -
-
8. Vidvān (Learned): 9. Samartha: (Capable) -
; -Tilaka
Samarthya is ability in achieving the seemingly impossible, dexterity in thisworldly transactions and interactions and in keeping the people happy. His ability in archery is so unparalleled that he is known as Kodanda Rama. Kodanda literally means an object of play and Rama used his bow with such ease.
When Sri Rama killed Subahu with Agneyastra , the flames did not reach Maricha who was next to him. This can be done only by generating the heat to burn Subahu from inside him through his Astrabala. Killing fourteen thousand Rakshasas in Janasthana single-handedly.
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The seven sal trees that he fell down with one arrow are clearly not in a straight line since Vali used to shake them them all with his two hands.
Finally, when he kills Ravana’s reserve army with Gandharvastra by deluding them to fight with each other among themselves, he tells Lakshmana that only he and Lord Siva have this divine might of using this Astra. Ravana also knows the Astra but lost the power to use it by his misdeeds:
-6-93-37 -Dharmakutam-Yuddha Kandam-2, p71/565
-Govindarajiya Tika 10.Ekapriyadarśana: (Singularly Amicable) - Amicable to all important persons due to his pleasing personality. Having straightforward nature. Sri Rama has such a pleasing personality that he is known to be Pumsam Mohanarupa: (tempting even to men). When Dasaratha asks the citizens of Ayodhya whether they would like Rama to be crowned, they replied in one voice:
“We are longing to see the strong and valiant Rama who by nature exerts himself with exceptional great efforts coming on the chief royal elephant with royal insignia like Chatra (royal umbrella) etc.” That is why Valmiki describes him as pleasing to the eyes like the moon (Somavat Priyadarsana: ).
Smita-bhashi, Mi ta-bhashi, Purva – bhashi, Madhura-bhashi Cha: He speaks always with a smile, economic in words, the first person to speak with a new acquaintance and sweet in speech.
,
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11.Ātmavān (Having good self-control):
-Govindarajiya: one with unshakable fortitude. 12.Jitakrodha:(keeps Anger always under his control) Govindarajiya For whom anger is under control so that he entertains anger only towards those that deserve punishment. 13.Dyutimān (Lustrous due to having no complexes/phobias):
14.Anasūyaka: (Non-jealous) -
-
Tilaka. -Ra.Ti. Asūyā is finding fault with others having good qualities due to inability to withstand their higher capabilities in education, wealth, power, austerities etc. One
who doesn’t have that is Anasuyaka. 15.Jātaroshasya Samyuge Deva-bhayankara: (Inspiring awe even in Devas) – His display of anger terrifies even the Devas. This is exemplified when he requests the god of oceans ( Samudra) by praying to him for three days and nights but still Lord Samudra does not appear; then when he takes out his arrow, Samudra comes forward shiveringly and begs his pardon. Fourteen more qualities of Sri Rama are listed by citizens of Ayodhya in VR-Ayodhya Kanda-2nd Sarga-Slokas 29 to 33- p419. Tena Asya Iha Atula Kirti:, Yasa:, Teja: Cha Vardhate:
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Out of these, the following six are repetitions from Vālmiki’s list: Viryavan, Dharmajna:, Krtajna:, Satyavakya:, Anasuyaka:. Remaining fourteen are described below: (i) (ii)
Satpurusha: Śriya saha Dharma: Vinirv ṙtta: -
Although wealth is the result of Dharmic conduct, Sri Rama realises both right conduct and wealth, independent of each other, without the time-gap needed for fructification of that result. This is possible only as a result of accumulated Dharma done in the past which bears result along with the Dharmic actions performed presently. (iii) Prajāsukhatve Chandrasya-tulya: (iv) Kshamā-Vasudha: - Asrita-Aparadha-sahishnutvam Buddhyā Brhaspati-tulya:(v) (vi) Śī lavān: (vii) Śānta: (viii) Sāntvayitā: Du:khitanam Du:kha-samayita Ślakshṅa: - Priya-vachana: (ix) (x)
Vijitendriya: - Vishaya-chapala-rahita: -one who is not distracted by senseobjects. Mṙdu: -
(xi)
Sthira-chitta: -
Not forsaking later even under great difficulty, something that is accepted earlier.
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(xii) Sadā Bhavya: (xiii) Bhutānām Priya-vādi: (xiv) Bahu-Śrutānām Vṙddhānām Brāhmaṅānām Upāsitā: . -6-117-7 -6-117-8
Sriramiya Ramayana Tilaka Tika A transcendent leader creates novel paths and organisations to achieve challenging goals but moves on to new challenges and goals instead of getting attached to and stuck with what is already achieved. All the great Rajarshis (Sage-Kings) like Raghuvamsa kings including Sri Rama, and Dharmaraja were transcendent as they went on Mahaprasthana while acting instead of getting bogged down with their present bodies. Sri Krshna is also a shining example of this. He could witness the mutual destruction of Yadavas with perfect equanimity, the same Yadavas for whose progress and welfare, he spent his energies, lifting them up from a cursed, wretched state to a powerful tribal assembly (Gana Parishad) by his leadership. At the end when they were in no mood to take his wise counsel, he let them tread their own course. In our contemporary times, Mahatma Gandhi, a great organisational creator and builder, Dr. Sarabhai, who created several vibrant organisations, Dr. Kalam who moved on from Space Missile Technology Synergising Thermonuclear fusion device explosion President of the country Professorship and Dr. Seshan who moved from Space administration to Chief Election Commissioner and re-vitalised it are shining examples. Mahatma Gandhi recommended the dissolution of the Congress Party after independence.
