The Mahabharata tells the story of two childhood friends who always share what they have and promise to do so even when they are grown up. One friend, Drupada, grows up to be a rich king and the other, Drona, remains a poor priest. Drona, in desperate poverty, visits his rich friend, reminds Drupada of his childhood promise and demands wealth.
Drupada says, “In the past we were equals. Now we are not. So we cannot be friends. Do not ask for wealth as if it is your right. Ask for charity and I shall consider.” This comment angers Drona. He swears to teach Drupada a lesson by becoming an equal.
He trains a hundred and five princes of the Kuru clan in the martial arts and asks as tuition fee one half of Drupada’s kingdom. This is done much to Drona’s pleasure and Drupada’s rage. Drupada conducts a sacrifice and obtains from the gods a son called Dhristadhyumna who will kill Drona and a daughter called Draupadi who will divide and destroy the Kuru clan.
Drupada says, “In the past we were equals. Now we are not. So we cannot be friends. Do not ask for wealth as if it is your right. Ask for charity and I shall consider.” This comment angers Drona. He swears to teach Drupada a lesson by becoming an equal.
He trains a hundred and five princes of the Kuru clan in the martial arts and asks as tuition fee one half of Drupada’s kingdom. This is done much to Drona’s pleasure and Drupada’s rage. Drupada conducts a sacrifice and obtains from the gods a son called Dhristadhyumna who will kill Drona and a daughter called Draupadi who will divide and destroy the Kuru clan.
The Bhagavata also tells the story of two childhood friends who always share what they have and promise to do so even when they are grown up. One friend, Krishna, grows up to be a rich king and the other, Sudama, remains a poor priest. Sudama, in desperate poverty visits his rich friend.
Despite his poverty, he carries a gift for his friend, a fistful of puffed rice saved by starving for a day. Krishna showers Sudama with affection and lavish hospitality. Sudama, unlike Drona, is unable to ask for wealth. He feels it is inappropriate to trouble Krishna with his problems. Krishna, however, senses Sudama’s poverty and without him knowing, ensures vast amounts of wealth reaches his friend’s house before his arrival.
The Mahabharata story is one of conflict while the Bhagavata story is one of love. The two stories reveal what causes conflict and what results in joy. In the former case, the poor friend demanded wealth and the rich friend refused to give in to a demand , preferring to give wealth in charity.
Despite his poverty, he carries a gift for his friend, a fistful of puffed rice saved by starving for a day. Krishna showers Sudama with affection and lavish hospitality. Sudama, unlike Drona, is unable to ask for wealth. He feels it is inappropriate to trouble Krishna with his problems. Krishna, however, senses Sudama’s poverty and without him knowing, ensures vast amounts of wealth reaches his friend’s house before his arrival.
The Mahabharata story is one of conflict while the Bhagavata story is one of love. The two stories reveal what causes conflict and what results in joy. In the former case, the poor friend demanded wealth and the rich friend refused to give in to a demand , preferring to give wealth in charity.
Both friends affronted and insulted each other. In the latter, each friend is sensitive to the other. In the former case, there is what modern management calls transparency and clarity. In the latter case, there is no such thing but still there is communication. In the former, a lot is said and nothing achieved. In the latter, nothing is said but everything is achieved.
When Nitesh retired after serving a familyowned company for thirty-five years, he expected a little bit more than a farewell party and a proper full and final settlement. But to this surprise , the family he worked for reacted almost too professionally. The HR head asked him when was he vacating the flat and giving up his car.
Nitesh had assumed that the owner would simply give the house and flat to him for the years of service and unquestioned loyalty. Surely he deserved more. He was heartbroken by what the HR head said. When he confronted the old Sethji, he was told, “But are these not the company rules?” The Sethji was right but Nitesh was horrified at the professionalism.
When Nitesh retired after serving a familyowned company for thirty-five years, he expected a little bit more than a farewell party and a proper full and final settlement. But to this surprise , the family he worked for reacted almost too professionally. The HR head asked him when was he vacating the flat and giving up his car.
Nitesh had assumed that the owner would simply give the house and flat to him for the years of service and unquestioned loyalty. Surely he deserved more. He was heartbroken by what the HR head said. When he confronted the old Sethji, he was told, “But are these not the company rules?” The Sethji was right but Nitesh was horrified at the professionalism.
Nitesh feels he is a Sudama, and believes that his Sethji is a Drupada. By contrast, the Sethji feels he is Krishna, always sensitive to his employees, but all his employees, such as Nitesh, are like Drona, always expecting and even demanding more than what they deserve.
This is a common situation in most organisations. This is how conflicts emerge. Nitesh does not realise that Sethji cannot simply part with the house and the car as this may set a problematic precedence with other employees, and may reek of favouritism. The Sethji does not realise that people like Nitesh are bound to the company by emotion, not professionalism.
Many organisations behave like Krishnas at the time of recruitment and when demanding work and they turn into Drupadas at the time of compensation. What they do not realise is that when Sudamas turn into Dronas, unions are born and attrition, or strikes, takes place.
This is a common situation in most organisations. This is how conflicts emerge. Nitesh does not realise that Sethji cannot simply part with the house and the car as this may set a problematic precedence with other employees, and may reek of favouritism. The Sethji does not realise that people like Nitesh are bound to the company by emotion, not professionalism.
Many organisations behave like Krishnas at the time of recruitment and when demanding work and they turn into Drupadas at the time of compensation. What they do not realise is that when Sudamas turn into Dronas, unions are born and attrition, or strikes, takes place.
