Are You a Kaurava or a Pandava at Work?: Management Lessons from the Mahabharata

Abstract

[...]Yudhisthira once said, "Whatever my mother says is dharma to me." Some of the other wives like Hidimbi, Subhadra and Iravati also exerted considerable influence on the Pandavas. [...]on the Pandava side, the masculine aggression was tempered with the feminine energies of harmony and nurture.

Headnote

No other epic is as comprehensive or as conclusive as the Mahabharata. Any life situation has a parallel in this epic consisting of 18 chapters or parva of about 100,000 slokas. The epic contains answers to many of lifes' questions, including those of management. Even after 3000 years, the lessons from the Mahabharata are still relevant and can find its place in homes as well as boardrooms. It can teach us about life, situations, actions and their consequences. The objective of this paper is to explore the timeless relevance of the epic as well as to examine what businesses today can learn from the Mahabharata. This paper is an attempt to decode some of the management lessons which we can learn from the epic battle. The paper tries to analyze the two warring sides, the Kauravas and the Pandavas and what managers of today can emulate in order to be more effective. It highlights some of the strategies and styles which made victory for the Pandavas a possibility in spite of the odds.

Introduction

The Mahabharata, the classic portrayal of the epic battle between the two powerful clans, Pandavas and Kauravas culminating in a great war which raged for 18 days and changed the balance of power in the loosely connected kingdoms that made up ancient India, is supposed to have been written around 3000 BC, though this is contested by modern historians.1 It is a treatise which contains material rich philosophical, metaphysical and spiritual content which showcases the evolved thinking that the people of ancient India were capable of.2 It is the largest Sanskrit epic and contains more than 100,000 slokas (couplets). Johnson had discussed the relevance of Mahabharata to world civilization along with that of holy books like the Bible and the Quran, as well as classics like works of Shakespeare, Homer, etc.3 The celebrated dissertation on life, The Bhagavad Gita, is also a part of the Mahabharata.

There is a strong school of thought which holds that the Mahabharatha was not written by a single author but by a group of people over a period of time. The most accepted name is that of Sage Vyasa, also referred to as Krishna-Dwaipayana, who also appears as a character in the epic.4 It is quite possible that it is a compilation done by multiple authors who kept adding to the original text.5 It contains the fascinating bouquet of human emotions in all its splendor, variety, and ferociousness. It is much, much more than the story of a battle. The epic itself says that what is not here, is not anywhere else. As Vaishampayana tells King Janamejaya to whom he is narrating the epic:

dharme cârthe ca kâme ca mokce ca bharatarcabha/

yad ihâsti tad anyatra yan nehâsti na tat kvacit //(1.62.53)

"O King! in matters pertaining to Dharma (righteousness), Artha (economics), Kama (desires), and Moksha (liberation), whatever has been said here may be found elsewhere, but whatever is not found here does not exist anywhere else."

The way of life described in it closely resembles the Harappan civilization and its cultural fabric. There seems to have been a rich storehouse of knowledge gathered by the scholars of the time because there are references to an astonishing variety of scientific schools. There is mention of planets like Uranus and Pluto which are known as Shweta and Ksharaka. Faraway lands like Cambodia are referred to as Kamboja. The weaponry described bears uncanny resemblance to modern nuclear, chemical and biological weapons. Extremely intricate military formations and strategies which can put to shame the playbook of modern armies are presented with convincing and painstaking detail. Politics, statesmanship, jurisprudence, defense, war craft, economics, public expenditure, art of governance, etc., are some of the amazing array of topics discussed here.6

The story is told in a complex 'story within a story' format called frame tales, which has been used extensively in many other literary works like the Panchatantra, Kathasaritsagaram, etc. Vyasa does not directly narrate the story. Ugrasrava Sauti, a professional story teller is shown as approaching the sages assembled at the 12-year long yagna (sacrifice) conducted by the noble rishi Saunaka Kulapati in the forest of Naimisha. The sages then request him to narrate the purana compiled by Vyasa which is also called Bharata, originally narrated to King Janamejaya ( the son of King Parikshit and Grandson of Arjuna) by Vyasa's pupil Vaisampayana, at a sarpasatra (snake sacrifice) conducted by the king.7

The core story of Mahabharata, like the Iliad, is about an epic war between two powerful armies led by accomplished and legendary heads of the two branches of the influential Kuru clan. The Kauravas and Pandavas, sons of two princes Dhritharashtra and Pandu, had an abiding history of sibling rivalry fueled by the fact that only one branch could rule the prosperous kingdom of Hastinapur. Tired of the endless squabbling and the less than subtle attempts of the Kauravas to get rid of their more talented and popular cousins, Yudhisthira, the eldest son of Pandu decided to set up a new kingdom at Indraprastha. The Pandavas had powerful allies who helped them to create an architectural marvel for their palace and the kingdom began to prosper. Riddled by jealousy and apprehension at the growing power of Indraprastha, Kauravas invited King Yudhishtira to a game of dice and using loaded dice managed to defeat him. He had to forfeit his kingdom and along with his brothers and wife, was exiled to the forest for a 12-year period (vanvas) to be followed by a year of living incognito (agyathavas). Even after successfully completing this extremely demanding requirement, the Kauravas refused to return their kingdom, or even any part of it. This led to the final confrontation between the two factions, each aided by their allies from all over the country.

Duryodhana, who always felt himself to be bested by his cousins at every turn, was very adamant about not relinquishing the kingdom he had acquired after detailed planning and subterfuge. The Pandavas, though they were the rightful heirs, were against war. Even though they had to bear the public humiliation of having to watch helplessly while Duryodhana's younger brother Dussasan insulted their wife trying to disrobe her in the court, they went as far as saying that they would settle for five villages instead of Indraprastha to avoid war. They sent Krishna as an emissary to Duryodhana as a last ditch effort to avoid war. But Duryodhana, drunk on power and seeing an opportunity to get rid of the Pandavas once and for all, tells Krishna that he would not give as much space as a pinhead to the Pandavas. "At present, O Kesava of mighty arms, as long as I live, even that much of our land which may be covered by the point of a sharp needle shall not, O Madhava, be given by us unto the Pandavas."8 And war becomes inevitable. The rest of the story deals with the ensuing war in which the Pandavas emerge victorious though at great cost to themselves. Mahabharata ends with Krishna's ascension to heaven, followed by the Pandava brothers a few years later.

The Kaurava army consisted of 11 Akshouhini-1 Akshouhini consists of 21,870 chariots, 21,870 elephants, 65,610 horses and 109,350 foot-soldiers. The Pandavas could only muster 7 Akshouhinis.9 The Kauravas had a star-studded line up with legendary warriors like Bhishma, Drona, Karna, Shalya, etc., whereas Pandavas had only a few loyal supporters like Dhrshtadyumna, Ghatotkacha, and Satyaki. Having lived in exile for 13 years, the Pandavas had no other resources than what their friends and relatives, the Panchalas, the Yadavas, the Magadhas, etc. provided. Duryodhana had been the King for 13 years and had managed to garner support and wealth from all over the country. They already had the resources of Hastinapur as well as Indraprastha at their disposal.

It seems astonishing that the Pandavas whose resources had already depleted by the 12-year exile-their kingdom usurped, and forsaken by the elders of the family who were seasoned warriors, who elected to serve Duryodhana because he was the ruler of Hastinapur-could put up a resistance that lasted 18 days. Their successful vanquishing of their opponents with ease was nothing short of a miracle. This paper is an attempt to outline the specific strategies, decisions and skills that made this miracle possible. Though Krishna and many others in the story were portrayed as divine, it is basically the precise and clear-cut management models that brought victory, rather than the dramatic plot device called Deus ex machina (God from the machine) where divine intervention helps in achieving miracles. Interestingly, these models are applicable in today's corporate war field with equal efficiency. Hence, an examination of the management principles that are woven into the Pandavas' strategy that made this phenomenal success possible may prove to be valuable to the modern business leaders and captains of industry. It could be used as a benchmark for reevaluating one's own strategic and tactical decisions as well as managerial and interpersonal skills.

Strategic Management

The pandavas realized their shortcomings and formulated a strategy of building on one's strengths. The three elder Pandavas were against an all out war, but realistic enough to know that it is a distinct possibility. They spent the 12 years of exile, trying to shore up their defenses by building on their individual strengths. Each of them had a specific area of expertise which they strengthened as much as they could. Arjuna, who was an archer par excellence, went on a quest to acquire as many Divyastras as possible. He managed to get them from Indra, Siva and many other divine sources. Bhima, known for his inhuman strength, managed to meet his brother Hanuman who blessed him with superior strength. Yudhisthira, whose intellectual, spiritual and moral superiority was the corner stone of the Pandavas' kingdom, set about polishing his knowledge about various subjects by studying with learned Rishis (sages). He also foresaw the possibility that he might be challenged to yet another game of dice, took training under the Gandharva Chitrasena till he became virtually unbeatable. As soon as they come out of the Agytavas they held a council with their allies and decided to seek help from all possible sources, even before war becomes a reality.10 Anticipating possible outcomes and preparing for it proactively proved to be a successful strategy for Pandavas. Karna on the other hand went on a widespread conquering run and accumulated wealth to help Kauravas fight a nasty war, but this tactic resulted in generating a lot of ill will and enmity for the Kauravas.

Creating and Retaining Powerful Friends and Allies

The Kauravas presided over a powerful empire, but their allies were few and from far offplaces like Gandharam (Shakuni), (which is speculated to be present day Afghanistan), Kamboja (Kambodia (Camboja-Bhagadutta) and Sind (Jayadratha). The Pandavas had been out of power and were subsequently out of wealth, but had influential and powerful allies all over the country. Panchala was allied to them through their marriage to Draupadi,11 the princess of Panchala. Dwarka was ruled by the tactician and strategist, Krishna, was allied to them through the marriage of Arjuna to Subhadra, Krishna's sister.12 Magadha was allied because the fifth brother Sahadeva married Princess Vijaya. Chedi was allied because of Nakula's marriage to Karenmayi. Kasi, (Bhima and Balandhara), Kekaya (Yudhisthira and Devika) and Matsya (Abhimanyu and Uttara) were also aligned on their side through marriage. The powerful Rakshasa tribe gave them allegiance because of Bhima's marriage to Hidimba13 and Nagas because of Arjun and Uloopi.14 Polygamy, which was an accepted feature of society, was effectively used for building allegiances which were unbreakable.

Effective Leadership Style

There was a marked difference in the leadership styles of Kauravas and Pandavas. Kauravas had the superior strength of numbers. Their army consisted of 11 Akshouhinis, whereas the Pandavas who had not been in power for the last 12 years could only muster 7 Akshouhinis. In the Kaurava camp, the leadership was centralized with one head of the army who had absolute authority. This position was held in succession by Bhishma, Drona, Karna, Shalya and Ashwatthama.

The Pandavas had seven independent commanders for their seven divisions-Virat (King of Matsya), Drupada (King of Panchala), Sahadeva (King of Magadha), Dhrshtaketu (King of Chedi), Satyaki (only warrior from Dwarka), Shikhandi (Prince of Panchala)- with a Commander-in-Chief (Dhrshtadyumna) and a supreme commander (Arjuna) to coordinate their efforts.15 Along with the technical expertise possessed by these seasoned warriors, there was also the managerial expertise of Krishna who was the charioteer and counselor of Arjuna16 and a strategist par excellence. This distributed leadership helped the Pandavas to make the most of their meager resources. The modern management mantra of sharing power and decision making and delegating responsibilities to increase employee engagement and accountability was successfully practiced by the Pandavas.

Successful Team Building

It is seen again and again in organizations that superstars alone cannot sustain the growth of the organization. Loyal and hardworking employees who give their 100% are necessary for sustained performance. Individual effort alone may fail but teamwork always wins. The Kaurava front, though star-studded with legendary warriors, was fraction-ridden. It was as if most of them had an individual war to fight, their own axe to grind. Bhishma, the supreme commander, painfully aware of the lack of ethical or moral standing of the Kauravas, was forced to lead them because of the vow he had taken to protect the Hastinapur throne against all challengers. Though aware that Pandavas had the right to claim their rightful legacy, he was powerless and caught in the web of past promises.17 This is the reason why on the first day of the war when both the sides had taken up positions, he sent two arrows humming over Arjuna's head. He was letting his favorite nephew Arjuna know, in a novel manner, that his blessings were with him.

Drona, the venerable guru, and Kripa, the first teacher of the princes, also owed allegiance to the throne for providing them the highly honored position of the princes' instructors and providing their livelihood. Shalya was on his way to join the Pandava army when Duryodhana tricked him into joining his side.18 This was a move for which Duryodhana had to pay a high price because Shalya's loyalty remained with the Pandavas. He used every opportunity to undermine the confidence and morale of the Kaurava warriors. As Karna's charioteer, he was a marked contrast to Krishna who watched over Arjuna like a hawk. Shalya kept on trying to taunt and jeer at Karna and might have been responsible for some of the strategically poor decisions he made.19 Karna himself was under no delusions about his friend Duryodhana. But his powerful sense of loyalty to the one person who came to his aid when he was publicly humiliated for his lowly birth prevented him from any other course of action. He had an additional cross to bear, that of learning that the Pandavas were his younger brothers. He secretly promised his mother Kunti that he would not harm any of them other than Arjuna.20 There were also rivalries and longstanding feuds between key members like Bhishma and Karna, Bhishma and Shakuni, Shalya and Bhishma, Karna and Shakuni, and Karna and Shalya. It was not just a hornet's nest but one of bees, hornets and mosquitoes all squabbling together. All of these created a lack of unity and cohesiveness and an atmosphere of mistrust.

The Pandavas were remarkably opposite to this. Their unity and accord made them one team with a single goal-defeat Duryodhana and reclaim the pandavas' birthright. They were all connected by close family ties but each had their own place and was universally respected for their strengths. Krishna was held in reverence and esteem by all, and Yudhishtira was feted for his unwavering practice of Dharma. Bhima and Arjuna were held to be extraordinary warriors and their presence gave all the fighters immense morale boost. The decision-making process was inclusive and thus there was ownership of decisions. It was 'their' war.

Extrapolating this strategy to the contemporary corporate world, it proves that simply retaining employees is not enough. For optimum productivity and effectiveness, it is imperative that employees feel a sense of ownership and commitment. A shared vision or goal, complemented with appropriate measures of motivation, gives clarity and a synergized effort towards a common goal. This can only happen if the organizational culture is one of openness and trust among colleagues as well as between superiors and subordinates.

Shared Goal and Ownership of the Goal

In the Kaurava camp, everyone had their own axes to grind. The war itself was Duryodhana's decision. The four most senior generals all had unbreakable emotional ties to the Pandavas. Bhishma had brought up the fatherless children of his brother Pandu and had a lot of affection and warmth for them. Drona was the Pandavas' guru and Arjuna was his all-time favorite. He had stooped to being extremely unfair to other students like Eklavya in the past just to make sure that Arjuna remains unsurpassed. He taught Arjuna how to recall the Brahmastra which was not taught even to his own beloved son, Ashwathama. Both Bhishma and Drona refused to kill any of the Pandavas. While Bhishma said that he will kill a thousand soldiers a day but would not touch the Pandavas themselves, Drona's concession to his King was that he will capture the Pandavas if possible without killing them. Shalya, tricked into joining the Kauravas, was biding his time to extract revenge and struck at the most crucial moment when he was Karna's charioteer. Karna himself, when he discovered that the Pandavas were his younger brothers, promised his mother that he would not kill any of them except Arjuna. He kept the promise by allowing the other Pandavas to escape when he had them at a disadvantage which ultimately cost the Kauravas dearly. In effect, the big four were all implicitly traitors to their cause.

The Pandava side had a shared common goal in which each of their major players emotionally invested. They also had clearly delineated tasks and targets which seamlessly coalesced into the team goal. The right team is made by selecting the right individuals. Getting the right man for the right job is of paramount importance. The Pandavas had role clarity and selected the right man for the right job. Dhrshtadyumna was to target Drona, Shikhandi - Bhishma, Satyaki - Bhurisravas, Arjuna - Karna, Bhima - Duryodhana and his brothers, Sahadeva - Shakuni and his sons, and Nakula - Karna's sons. This way the biggest threats were effectively taken care of and duplication of resources and efforts avoided.

Commitment to the Goal

The Kaurava chieftains had individual emotional baggage and lacked commitment to the final objective. Bhishma who was practically invulnerable virtually made a giftof the way to defeat him to the Pandavas.21 He refused to fight back when Shikhandi, a eunuch was made the front for Arjuna's lethal arrows because of his prejudices and preconceived notions.22

Though he did kill a lot of soldiers, none of them was of any significance to the ultimate result. Drona's declaration that he was invincible as long as he had a weapon in his hands gave rise to the idea to get him to lay down his weapons by trying to demoralize him.23 Drona played into the hands of his opponents when he promptly laid down his weapons on hearing about the supposed death of his only son and allowing Dhrshtadyumna to mortally wound him. Karna had the protection of a divine armor and a set of ear ornaments (Kavach and Kundala) gifted to him by his father, the Sun God. While he had them on his person nobody could harm him. One day before the start of the war Indra, fearing for the safety of his son Arjuna, came to Karna in the guise of a Brahmin and demanded the Kavach and Kundala.24 Though he knew very well that he was signing his own death warrant, Karna, whose commitment to the principle of dhan (giving away riches to those who asks for them) was absolute, donated them to Indra. At different times during the 18 days of the war, he got opportunities to kill Yudhishtira, Bhima and Nakula but true to his promise he let them go free. As for Shalya, he did incalculable harm to the Kaurava side by wrecking Karna's confidence and self-esteem through well placed and well timed insults. Each of these people was committed to their own ideals and lacked a common vision or goal.

When we compare this with the Pandava side, we see how each of them was committed wholeheartedly to the one goal-defeat the enemy. Yudhishtira agreed to tell a half-lie besmirching his pristine reputation to get Drona to lay down arms.25 Abhimanyu a mere lad of 16 goes into the unbreachable Padmavyuh/Chakravyuh when he realized that only he could do it. He knew it was a suicide mission because he did not know how to get out of the complex arrangement, but he made sure to kill or incapacitate a large number of the enemy camp before he died.26 Ghatotkach, Bhima's son by Hidimbi the forest princess, was used as a decoy by Pandavas.27 Karna had a formidable weapon which could only be used once. Unless that was spent, Arjuna the only one capable of defeating him, could not confront him.28 Ghatotkach by wreaking havoc among the hapless Kaurava army and killing almost half of them, forced Karna to unleash the unstoppable weapon. Though he paid with his life, he cleared the way to defeating Karna, who was Duryodhana's right hand. Yudhisthira who prided himself on his honesty and whose reputation was unparalleled, agreed to tell a half lie when he realized that it was essential for his side's victory. The wheels of his chariot were supposed to be always a little elevated from the ground because of the power of his devotion to the principle of truthfulness. The moment he uttered the lie Aswatthama hatha kunjara (Aswatthama is dead, and in a lower voice, the elephant Aswatthama) his wheels touched the earth. It was a symbolic come down from the lofty position he had occupied as a distinguished practitioner of the principle of truthfulness always, but this was the price he was willing to pay personally for the good of many. His individual integrity meant less to him than his team's success. Even Krishna, revered by both sides equally, offered to forget his pledge not to touch arms and jumped into the fray when he felt his team was losing.29 Only Arjuna's timely intervention prevented this pledge from being broken. The Pandava side exemplifies the fact that individual interests and ideals should be subjugated to the team interests. Their commitment to the goal is more than competence that makes the difference in the end.

Role Clarity - Right Person for the Right Job

When we talk about assigning the right roles we generally think of the superstars on a team who become the face of the team. But it is equally important to have people in various roles as befitting their special abilities. The Pandavas had two major advantages which the other side failed to see and counter. Like a football game, strategies for blocking well-known warriors like Arjuna and Bhima were already in place. But Krishna, once he declined to take an active part in the war, was not considered much of a threat. This was a huge mistake. Krishna was the master strategist and a crisis manager. Whenever the Pandava side was overwhelmed or in dire straits Krishna kept his cool and counseled them on effective crisis management. Even though he agrees to go as the Pandavas' ambassador as a last ditch attempt to avoid war, he foresaw the inevitability of it. In Section LXXIII of Udyoga parva, he tells Yudhisthira, "Making ready their weapons, machines, coats of mail, and cars, elephants, and steeds, let all thy warriors be prepared for battle, and let them take care of their elephants and horses and cars. And, O king, collect everything that thou needest for the impending war. As long as he liveth, Duryodhana will, by no means, be able to give back unto thee, O king, that kingdom of thine which, abounding in prosperity, have before been taken by him at dice!". So he counsels Yudhishtira. Krishna's crisis management expertise comes to the fore when Jayadrath needed to be killed but could not because of the spell that his father had put on him that whoever caused his head to fall on the ground would be himself killed instantaneously. Krishna advised Arjuna to send an arrow to Jayadratha's head which would carry his severed head into the lap of his father who was deep in meditation. When his son's severed head suddenly fell into his lap, he became flustered and batted it away. The moment the head fell to the ground, the father was also killed.30

When it became imperative to force Karna to use his formidable weapon which could only be used once so as to render it not a threat to Arjuna, Krishna suggested sending Ghatotkach to the fray. He suggested the way to bring down Bhishma and Drona and indicated to Bhima how to defeat Duryodhana in a wrestling match.31 It is Krishna's crisis management that keeps the beleaguered side of Pandavas together, fighting and winning against an enemy vastly superior in terms of strength and quality. Krishna's tactical expertise and ability to motivate, revitalize and counsel his team in moments of need proved an invaluable asset.

Yudhishtira, though respected as the eldest Pandava, was not an exceptional warrior like his brothers and did not have any specific skills. He was known more for his immaculate reputation as an idealistic and uncompromisingly truthful man. But he proved to be an exceptional strategist who did not hesitate to take calculated risks. His gesture on the first day of the war turned out to be nothing short of a stroke of a genius. When both the sides lined up in their complex formations, he went across to the other side and took the blessings of elders like Bhishma and Drona. This proved to be a master stoke because they, already divided in their loyalty, informed him the only ways in which they could be defeated. This strategic and tactical information proved very useful to the Pandavas.

Understanding the Ground Realities

Kauravas have had a sheltered childhood, brought up in the luxury and comfort of the palace and in the comfortable realization that they had formidable statesmen and warriors like Bhishma, Drona, Vidura, etc., to help them. They never had to undergo any hardship and were the favored sons of fortune. This led them to think of power as their birthright. They did not have to prove themselves again and again to be worthy of their position which made them unfamiliar with ground realities. This happened before the war too. Duryodhana, going to the forest to see the plight of the exiled Pandavas and jeer at them, got embroiled in a conflict with the powerful king of Gandharvas, Chitrasena, and suffered an ignominious defeat at his hands. He had to be rescued by the Pandavas and was totally humiliated.32 This happened because he had an exaggerated belief in his own importance and prowess and no real idea of his enemy's capability. The same arrogance and recklessness caused him to go against the wiser counsels of his advisors and refuse to come to any compromise with the Pandavas and start a war that turned out to be the cause of annihilation of his family, friends and kingdom.

In marked contrast, the Pandavas had spent their childhood with the ascetics in the foothills of the Himalayas imbibing their teachings. They ran away from the persecution of their cousins when an almost successful attempt to burn them alive in a specially constructed house of wax was made and spent a year on the run amongst the common people of Panchala. After their orchestrated defeat in the game of Chaturanga, they spent again 12 years in poverty in the forest and one year incognito as the dependants of King Virata.33 These trials and travails rooted them firmly in reality and brought them into contact with people from different sections of the society. These included ascetics, teachers, lower classes like potters as well as different races like Rakshasas, Gandharvas, Apsaras and Nagas. Their travel took them to places like Uttarakuru and Bengal fostering an understanding of life in general and a priceless brush with the harsh reality of existence outside the cocoon of the palace. It also increased the sense of brotherhood and team spirit and made them a living example of the saying, "All for one and one for all". Their awareness of the ground realities and understanding and acceptance of various ideologies strengthened their team spirit and increased their effectiveness.

Empowering Women

The Mahabharata tells the story of a society which was unashamedly feudal and patriarchal. Polygamy was an accepted practice and women were considered hardly more than an ornament, mere possessions and easily expendable. There are numerous examples of men meeting someone they like, marrying, producing children and then moving on without a second thought, to a new adventure. In this scenario, it is hardly surprising that no women were part of the decision-making process of the Kaurava side. While queen mother Gandhari was a revered figure, since she renounced the sighted world and retreated into her boudoir, her sons and husband never seemed to listen to her voice of caution. The Pandavas, having been brought up by their mother Kunti after the death of their father Pandu and his second wife Madri, knew and respected the authority of women. In fact, Yudhisthira once said, "Whatever my mother says is dharma to me." Kunti was a remarkably strong character whose self-respect made her shun the chance to stay in the comfort of the palace and chose to share her sons' nomadic life full of hardships. It is not surprising therefore to find that sons brought up by a strong-willed mother treated their own wife Draupadi as a true consort. Though she comes across as a very traditional wife (when she talks to Satyabhama in Draupadi- Satyabhama Samvada of Vana parva), she had a say in all the major decisions and her's was the iron will that made the peace-loving Pandavas demand their share of the kingdom.34 Leftto themselves the brothers might very well have chosen to continue to live in the forest rather than confront their own flesh and blood. Some of the other wives like Hidimbi, Subhadra and Iravati also exerted considerable influence on the Pandavas. Thus on the Pandava side, the masculine aggression was tempered with the feminine energies of harmony and nurture. This gender balance makes for improved decision making and strategizing as well as team cohesion and stability while introducing the valuable element of compassion into all their actions.

Conclusion

The more than one lakh slokas spread over 18 parvas or chapters has one common theme-a leitmotif-that the right action at the right time is important. The deep philosophical content of the complex storyline outlines, again and again, how the power of truth, justice and right decisions can influence the history of a whole continent. The Mahabharata, though believed to be written more than 5000 years ago, still retains its relevance to the modern society and the examples of goal setting, decision making, team building, etc., are classic business models which can be applied to any situation. Nhilde Davidson says that "its slokas are the mirror whereby we see into our own souls, and the consequences of actions, both gross and subtle, are laid bare for scrutiny". Through the ever present dilemmas intrinsic to any organization, clear individual examples are provided that can tilt the scales in favor of effectiveness in the day-to-day decision making. The strategic and tactical decisions taken by the Pandavas can be the basis of a benchmarking exercise for the modern corporate entities to evaluate their effectiveness and readiness to accept and overcome challenging situations. In the flexible and highly dynamic business environment of today, it is necessary to take a closer look at organizational objectives, goals and strategies to see whether they are aligned with the Pandavas' successful example or the Kauravas' disastrous model. The versatility and timelessness of this great epic ensures that its examples and models are eminently advantageous management tools that can be as beneficial now, as it was then, to achieve individual and organizational goals.

Footnote

1 A L Basham says: "According to the most popular later tradition, the Mahabharata War took place in 3102 BCE, which in the light of all evidence, is quite impossible. More reasonable is another tradition, placing it in the 15th century BCE, but this is also several centuries too early in the light of our archaeological knowledge. Probably, the war took place around the beginning of the 9th century BCE; such a date seems to fit well with the scanty archaeological remains of the period, and there is some evidence in the Brahmana literature itself to show that it cannot have been much earlier", Basham, p. 40, citing H C Raychaudhuri, Political History of Ancient India, pp. 2-7ff.

2 Datta Amaresh (2006), The Encyclopaedia of Indian Literature, Vol. 2, (Devraj to Jyoti), Sahitya Akademi.

3 W J Johnson (1998), The Sauptikaparvan of the Mahabharata: The Massacre at Night, Oxford University Press, p. ix, ISBN 978-0-19-282361-8.

4 Vyasa is the father of the blind king Dhritharashtra, his brothers were Pandu and Vidura. He was also the son of the fisherwoman turned queen Satyavati, who became the King Shantanu's consort.

5 Van Buitenen (Ed.)(Trans) (1973), The Mahabharata Book 1: The Book of the Beginning, Vol. 1, Introduction, University of Chicago Press.

6 Smith John D (Ed.)(Trans) (2009), The Mahabharata, Penguin, New York.

7 Kisari Mohan Ganguli (Trans) (1883-1896), The Mahabharataa of Krishna Dwaipayana Vyasa, Munshirm Manoharlal Pub Pvt. Ltd.

8 Ibid, Section CXXVII, Udyoga parva (Book 5).

9 Section II, Adi parva (Book 1), The Mahabharataa of Krishna Dwaipayana Vyasa, Trans. by Kisari Mohan Ganguli. "One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshouhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshouhini is 21,870. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is 109,350, and the number of horses, 65,610. These, O Brahmanas, as fully explained by me, are the numbers of an Akshouhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the 18 Akshouhinis of the Kaurava and the Pandava army."

10 Sections IV, V, VI, VII Udyoga parva (Book 5).

11 Vaivahika parva, sub parva of Adi parva (Book 1).

12 Subhadra-harana parva, sub parva of Adi parva (Book 1).

13 Section CLVII, of Adi parva (Book 1).

14 Section CCXVI, Arjuna-vanavasa parva, sub parva of Adi parva (Book 1).

15 Bhishma parva (Book 6).

16 Udyoga parva (Book 5), Section VII.

17 Ibid, Section IV.

18 Ibid, Section VIII.

19 Karnaparva (Book 8), Section XVIII, "And Yudhishthira, the son of Kunti, of powerful arms, having beard the words of Shalya, spoke to the king of the Madra the following words, "There is no doubt that thou wilt act as the charioteer of Karna. Thou must damp the spirits of Karna then by recounting the praises of Arjuna'" Shalya said, "Let it be so. I shall do just as thou tellest me. And I shall do for thee anything else that I may be able to do."

20 Udyoga parva (Book 5), Section CXLVI, "For the sake of Dhritarashtra's son, I shall fight against thy sons to the best of my strength and might. I must not, however, abandon kindness and the conduct that becometh the good. Thy words, therefore, however beneficial cannot be obeyed by me now. This thy solicitation to me will not yet be fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the twins, though capable of being withstood by me in tight and capable also of being slain, shall not yet be slain by me."

21 Bhishma parva (Book 6), Section CVIII, When with weapons and my large bow in hand I contend carefully in battle, I am incapable of being defeated by the very Gods and the Asuras with Indra at their head. If, however, I lay aside my weapons, even these car-warriors can slay me. That mighty car-warrior, the son of Drupada, O king, whom thou hast in thy army, who is known by the name of Sikhandin, who is wrathful in battle, brave, and ever victorious, was a female before but subsequently obtained manhood. How all this took place, ye all know it truly. Brave in battle and clad in mail, let Arjuna, keeping Sikhandin before him, attack me with his sharp shafts. When that inauspicious omen will be there, especially in the form of one that was a female before, I will never seek, though armed with bow and arrow, to strike him. Obtaining that opportunity, let Dhananjaya the son of Pandu quickly pierce me on every side with his shafts, O bull of Bharata's race.

22 Udyoga parva (Book 5), Section CXCV, "It is thus, O king, that the best of Rathas, Sikhandin, the son of Drupada, having first been born a female, subsequently became a person of the other sex. And it was the eldest daughter of the ruler of Kasi, celebrated by the name of Amba, who was, O bull of Bharata's race, born in Drupada's line as Sikhandin. If he approacheth me bow in hand and desirous of fight, I will not look at him even for a moment nor smite him, O thou of unfading glory! Even-this is my vow, known over all the world, viz., that I will not, O son of Kuru's race, shoot weapons upon a woman, or one that was a woman before or one bearing a feminine name, or one whose form resembleth a woman's. I will not, for this reason, slay Sikhandin. Even this, O sire, is the story that I have ascertained of Sikhandin's birth. I will not, therefore, slay him in battle even if he approacheth me weapon in hand. If Bhishma slayeth a woman the righteous will all speak ill of him. I will not, therefore, slay him even if I behold him waiting for battle!

23 Udyoga parva (Book 5), Section CXCVI.

24 Aranyaka parva (Book 3), Section CCCVII, "And when, O foremost of monarchs, Karna after rising from the water, used at mid-day to worship the effulgent Surya with joined hands, the Brahmanas used to solicit him for wealth. And at that time, there was nothing that he would not give away to the twiceborn ones. And Indra, assuming the guise of a Brahmana, appeared before him (at such a time) and said, 'Give me!' And thereupon Radha's son replied unto him, 'Thou art welcome!'"

25 Drona parva (Book 7), Section CXCI, "Burning with grief and exceedingly afflicted, he enquired of Kunti's son Yudhishthira as to whether his son (Aswatthaman) had been slain or not. Drona firmly believed that Yudhishthira would never speak an untruth even for the sake of the sovereignty of the three worlds. For this reason, that bull among Brahmanas asked Yudhishthira and not anybody else. He had hoped for truth from Yudhishthira from the latter's infancy. Hearing those words of Bhima and induced by the counsels of Krishna, and owing also to the inevitability of destiny, O monarch, Yudhishthira made up his mind to say what he desired. Fearing to utter an untruth, but earnestly desirous of victory, Yudhishthira distinctly said that Aswatthaman was dead, adding indistinctly the word elephant (after the name). Before this, Yudhishthira's car had stayed at a height of four fingers' breadth from the surface of the earth; after, however, he had said that untruth, his (vehicle and) animals touched the earth."

26 Abhimanyu vadha parva, sub parva of Drona parva (Book 7).

27 Ghatotkacha-vadha parva, sub parva of Drona parva (Book 7).

28 Vana parva (Book 3), Section CCCVIII, "Thereupon, O ruler of earth, fixing his mind for a moment on the dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou give me thy ear-rings, and the coat of mail born with thy body, and in return take this dart on these terms! When I encounter the Daitya in battle, this dart that is incapable of being baffled, hurled by my hand, destroyeth enemies by hundreds, and cometh back to my hand after achieving its purpose. In thy hand, however, this dart, O son of Suta, will slay only one powerful enemy of thine. And having achieved that feat, it will, roaring and blazing, return to me!"

29 Bhishma parva, (Book 6), Section CVII, "Then that slayer of hostile heroes, viz., the mighty-armed Vasudeva of Madhu's race beholding that Partha was fighting mildly and that Bhishma was incessantly scattering his arrowy showers in battle, and that stationed between the two hosts, he latter was scorching everything like the Sun himself, smiting down the foremost of Yudhishthira's combatants, and, in fact, achieving feat on Yudhishthira's army like unto what happeneth at the end of the Yuga, could not any longer bear it. Abandoning then, O sire, Partha's steeds that looked like silver, and filled with wrath, that great lord of Yoga powers jumped down from that great car. Repeatedly roaring like a lion, the mighty Krishna of great energy and immeasurable splendor, the Lord of Universe, with eyes red as copper from rage, and having his bare arms alone for his weapons, rushed towards Bhishma, whip in hand, desirous of slaying him and seeming to split the universe itself with his tread."

30 Jayadratha - vadha parva, subsection of Drona parva (Book 7).

31 Shalya parva (Book 9), Section 58, "The mighty-armed Bhima does not slay him unfairly, the son of Dhritarashtra will surely remain king!" Having heard those words of the high-souled Keshava, Dhananjaya struck his own leftthigh before the eyes of Bhimasena. Understanding that sign, Bhima began to career with his uplifted mace, making many a beautiful circle and many a Yomaka and other kinds of manoeuvres.... Rushing, therefore, at him, with a loud leonine roar, he fiercely hurled his mace at the thighs of the Kuru king as the latter had jumped up for baffling the first aim. That mace, endued with the force of the thunder and hurled by Bhima of terrible feats, fractured the two handsome thighs of Duryodhana."

32 Section CCXXXIX to CCXLIV, Thirtha yatra parva subparva of Vanaparva (Book 3).

33 Virata parva ( Book 4).

34 Bhagavat yana parava, Section LXXXII, sub section of Udyoga parva (Book 5).

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Reference # 50J-2013-06-06-01