LEADERSHIP Rama and you. ...You may carry me away now; but while Rama, like to Indra in prowess, lives and wields the kodanda, you cannot bend me to your purpose, any more than a fly can eat ghee and digest itî. In her rhetoric, she exhibits the presence of mind to mention even about Lakshamana: ìA powerful halfbrother of his, Lakshmana by name, a tiger among men and the slayer of his foes on the battlefield, is the companion of Sri Ramaî. She describes Lakshmana as a dharmachari, and a dridhavrata. Here, it is necessary to note that it is the same Lakshmana to whom, a while ago she had spoken harshly accusing him of casting wicked eyes upon her, but now speaks highly of him. It means, in saying those words, she was then not thinking of their meaning but only of their effect in making Lakshmana obey her order to go to the rescue of her husband, Rama. She has the wisdom to limit the impact of her words/ thoughts to temporary and specific effect, and also keep them impersonal. Else, she would not have been able to recall Lakshmana so quickly, that too, refer to him in such high esteem before Ravana. All this only vindicates her positive frame of mind and the ëawarenessí she had about herselfóher ability to change herself in tune with the changing adversityówhich prompts her to dissuade Ravana from carrying her away by warning him with dire consequences at the hand of her strong husband and brother-in-law. It is the same optimism that keeps her mind strong even under distress and makes her know what to do at what time: when Ravana is carrying her over Pampa and seeing five monkeys there, she puts her jewels in her upper cloth and drops it hoping that if by chance, Rama passes through that way, they would tell him. That indeed happens. That is the strength of optimism. Connecting It is often realized that ìpeople with strong networks and good mentors enjoy more promotions, higher pay, and greater career satisfaction.î Such people feel a sense of belonging that makes their life more meaningful. Mark Hunter and Herminia Ibarra have said in their HBR article that a leader is differentiated from a manager by his ìability to figure out where to go and to enlist the people and groups necessary to get there.î At the same time it must also be remembered that all networks are not equal. Roy Baumeister, a social psychologist, based on his studies, says that men tend to build broader, shallower networks than women do and their networks give them a wider range of resources for acquiring knowledge and professional opportunities. As against this, McKinseyís study reveals that womenís networks, though tend to be narrower, are deeper than menís. Many of the leaders interviewed by McKinsey team talked about the importance of having relationships with seniors in the organization who could stick out his or her neck to create an opportunity to a protÈgÈ. But a number of studies have also shown that women who promote their own interests vigorously are often perceived as aggressive, uncooperative and selfish. It is also felt that men practice ìreciprocityî better than women. This coupled with the perceived awkward sexual politics between senior executives and younger women, makes it harder for women to get sponsors in the offices. It is therefore all the more essential for women to assess their comfort level with the people they work in office and how influential they are professionally, and practice reciprocity. Many successful women leaders are found to be adept at finding sponsors and building networks. We have one such scene in Ramayana where we encounter Sita displaying a fine piece of articulation about dharma that reveals her sense of ëbelongingnessí to her husband and brother-in-law, also; her commitment for ëreciprocityí immediately after Rama and Lakshmana finishes Virdha. That day, early in the morning, as Rama and Lakshmana are about to leave, it is the turn of Sita to bring the bows and arrows from inside and give to the brothers who were to wear them. And as they leave the hermitage after taking leave of the Rishi, Sita, with a strong sense of what she owed her husbandósense of belongingóposes a problem to him. True to her stature, Sita protests against her husband killing Rakshasas at the behest of Rishis which according to her is a transgression of a yati, muni, which Rama was to be in the forest. She says: ìthere are three transgressions to which a man is liable even when he makes a slight departure from propriety. False speech is extremely bad; the other two are even worse than thatócopulation with the wife of another and cruelty without enmity. A false statement you have A number of studies have shown that women who promote their own interests vigorously are often perceived as aggressive, uncooperative and selfish never made nor will you ever make... how can there spring up in you the desire for othersí wives, that destroys Dharma? You have not got it, nor was it ever with you. ...Dharma and Truthóeverything is well-established in you. ...But the third terrible evil, viz., the taking of othersí lives, which is done without enmity due to ignorance, is facing you. O hero, you have undertaken a vow to kill the ogres on the battlefield for the protection of sages living in the Dandaka forest; and for this (very) purpose you have set out with arrows and a bow towards the forest well-known as Dandaka with your brother. ...Hence, seeing you on your way to the Dandaka, my mind is perturbed with anxiety, thinking of your behavior and of your highest well-being and worldly interests. I do not like, O hero, your going to- SEPTEMBER 2009 80 EFFECTIVE EXECUTIVE
MAX INDIA SEPTEMBER 2009 81 EFFECTIVE EXECUTIVE
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