Hanumaan as a Management Expert

7/27/2019 Hanumaan as a Management Expert

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Hanumaan as a management expert:

Dear Sree VaishNava Perunthagaiyeer,

The inspiration to write this article is our respected SrimaanAnbil Ramaswamy of USA. In the very first para I want to seekhis blessings to start writing on this topic.

THE INCIDENT: when Anbil Swamy visited India during late Apriland first half of May this year 2012, He called me over phoneand said I would like to meet you in a place in Mylapore whereI am likely to visit in the evening. When I met him, firstthing he asked me hey, why you are not writing articles.

I am privileged to state here, that, whenever Swamy visits Indiahe calls me, blesses me, and then do all other routine talking.Immediately I decided to obey Sree Swamy and result is this

writeup, besides earlier one of 'seethaa hugging raama' in 5parts or posts.

COINCIDENCE: Was it a coincidence that Sri Anjaneyalu alsoraised a good question in Sreemadh RaamaayaNam? Or is it ablessing from Sree Anbil Swamy as well as perumaaL thiru uLLamthat forced me to do a good research to link the two slokams,

which we recite daily in the perumaal thiru aaraadhana kramam.

The next is this 'management' topic which was in my mind forquite a long time and did not attempt to take a shape. I,earlier, wrote another management series [30 posts]. Then I wasbroaching on this heading 'Hanumaan, the management teacher'.But that did not take shape.

Now, with two Raamaas' blessings Is it two Raamaas? yes, onereal Sree Raama, my supreme and another respected AnbilRaamaswaamy maamaa, I start this new topic. I am not sure howmany posts this topic will run to.

Though I started other topic of 'puthra vaanchai' earlier basedon mahaa bharatham, I could not take up to logical completion ofthat topic, which I hope I will do shortly.

NOTE: As I stated in my earlier article on 'sreemadh raamaayaNamand modern management', my attempt is, to prove that all the socalled modern management points are already existing in


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sreemadh raamaayanam. Only we have to sift and take thosediamonds.

Now we are going to see how the teacher in hanumaan gives outhis lessons to one and all. This will also prove nothing new or

great is being talked about now, by the so called great modernmanagement

'consultants', 'specialists',

'analysts', or

'thinkers'.

INTRODUCTION: Hanumaan is going to be the teacher for us,teaching 'modern' management. Now few questions arise -

1. What is the basic qualification for any one to be a teacher?

First of all the teacher must be a good talker.

Second he must be possessing good knowledge of the subject,about which he is going to speak or talk as part of teaching.

2. Why he has to be a good talker?

For all the lessons are to be given through the art of talking[let it be olden times or modern times]. His teaching is goingto depend on his oratory skills. We can presume that in oldendays the teacher could not have used all the presentation medium

like the slide projectors, video and audio recording systems,touch screens to move slides etc what we have today. certainlytalking was the way of teaching. [that is why vEdham is calledsruthi, taught thru mouth and heard by ears. 'srotha' - hearerhears and retains what he heard and that is 'sruthi']


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May be the talker or speaker's presentation skills will alsocome into display when he starts lecturing on a subject. Thenonly he can be a good teacher.

3. Is hanumaan that way identified or stated in sreemadh

raamaayaNam as a good 'talker', to be the teacher for us to

teach management?

It is nice to learn from sree vaalmeeki, the 'aadhi kavi' thefirst poet, introducing the character of Sree Hanumaan [in the

kaavyam] as vaakhya kovidha: translated as 'ablest sentence-maker'.

Reference 1:

thatha: thu bhaya santhrastham vaali kilbisha sankitham |uvaacha hanumaan vaakyam sugreevam vaakya kOvidha: || 4-2-13

meaning: Then Hanumaan, the ablest sentence-maker, said thissentence to Sugreeva who is dismayed with fear doubting Vaali'smischief. [4-2-13]

This is the first slokam in the kaavyam to introduce hanumaaninto the story. On this word 'kovidha' Monier Williams SanskritEnglish dictionary reads --

kovida - ko-vida mf()n. (vid) experienced, skilled, learned in(loc., gen., or ifc., e.g. a ve u, or a v n m or a va-kovida ,'skilled in horses') Mn. vii, 26 MBh. R. &c

So hanumaan is skilled in making sentences. See another slokam -

Reference 2:

Evam ukthvaa thu hanumaan thou veerou raama lakshhmaNou |

vaakyajnO vaakya kusala: puna: na uvaacha kinchana || 4-3-24


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meaning: Saying thus to those valorous Raama and LakshmaNa,Hanumaan, the sententious wordsmith, spoke nothing further. [4-3-24]

Note: see usage of epithets for hanumaan

vaakyajna: means knower of sentences vaakya kusala: - competent in or skillful in sentences

Going back to Monier Williams again, this word 'kusalameans --

k ala mf()n. (gaas sidhmdi, re y-di, and rama di)right, proper, suitable, good (e.g. ku ala man, toconsider good, approve AitBr. khr.)

well, healthy, in good condition, prosperous R. &c

fit for, competent, able, skilful, clever, conversant with(loc. [P. 2-3, 40 ChUp. Mn. &c.], gen. [P. 2-3, 40 Yj. ii, 181], inf. Bh.,or in comp. [gaa au di

(am), n. welfare, well-being, prosperous condition,happiness TUp. Gaut. p. MBh. &c. [ ku alam- pracch , to askafter another's welfare, to say 'how do you do?' Mn. MBh.&c

ku ala te (optionally with dat. P. 2-3, 73), 'hail to thee!' (used as asalutation, especially in greeting a Brhman) MBh. &c.]

benevolence R. ii, 34, 22 virtue L cleverness, competence, ability Pacat (am), ind. well, in a proper manner, properly ChUp (in comp.) g. vispadi happily, cheerfully, (with s , 'to be well') BhP (ena), ind. in due order Gobh. (also in comp. ku ala- )

So we are now fully convinced our teacher Hanumaan is a good'talker'.

4. Making senetences and delivering sentences are differentarts: Dear readers, You may now get a doubt, ok sir, may be heis able to make sentences in his mind or by writing or in somesuch way. But where is the proof that he has delivered hissentences in some nice way?


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For this vaalmeeki gives this slokam, when raama and lakshmaNaheard hanumaan talking. And when he finished raama reacts --

tham abhyabhaasha soumithrE sugreeva sachivam kapim |

vaakyajnammadhurai: vaakyai: snEha yuktham arindhama[m] ||4-3-27

meaning: raama says to lakshmaNa, "Soumithri, with this ministerof Sugreeva, the knower of sententiousness and a pleasant wordedone, and one with friendliness, you exchange pleasantries withthat enemy destroyer Hanumaan. [4-3-27]

point: when raama says hanumaan is 'vaakyajna:' and 'madhurai:,vaakyai:' that gives proof of raama is pleased with the way thesentences are delivered. Also this madhurai: vaakhai: has to beused twice once to hanumaan, once to lakshmaNa since he isalso another 'vaakya kovidha' spelt elsewhere. [More on this ackof and by raama later]

Continuing on that 'FEAR NOT' advice of Hanumaan to sugreeva the next question is

Continuing on and about that 'fear not' lesson fromHanumaan,our management teacher, let us see what is fear and how fearis classified into different types. Of course this is NOT fromraamaayanam.

9. What is fear ?

9.1. Answer to above question from wikipedia website is:

-- quote-- Fear is a distressing negative sensation induced by aperceived threat. It is a basic survival mechanism occurring in

response to a specific stimulus, such as pain or the threat ofdanger. Fear is apparently a universal emotion; all persons,consciously or unconsciously, have fear in some sort.

In short, fear is the ability to recognize danger leading to anurge to confront it or flee from it (also known as the fight or


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- flight response). But in extreme cases of fear (horror and terror) a 'freeze or paralysis response'is possible.

"Fear is the basic condition, the job that we're here to do isto learn how to live in a way that we're not terrified all thetime."- Luc Sante "The Heroic Nerd", 2006. --unquote.

Point: Is it not a fact here that sugreeva has fear becuase of aperceived threat from vaali in the form of raama and lakshmaNaseen by him from a distance ?

9.2. What is the Role of fear and what next ?

Fear is really designed to warn you. It is your biologicalsecurity alarm to keep you fromtreading unknown territoryunprepared. If you re-discover the true role of fear in yourlife, you would find it a real friend in times of danger.

Fear is not meant to forbid you. It is a means to warn you for

early preparation. Fear tells you to think twice before youlaunch into an adventure. It gives you time or another chance toprepare so that you can be better equipped the next time around.This is the correct perspective on fear.

9.3.What are the classifications of fear ?

9.3.1. First it is divided into three types as --

1. External Fear2. Internal Fear

3. Subconscious Fear

9.3.1.1 External Fear


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Usually caused by a specific event in one's past life. Externalfears are caused by something outside of him /or her. This is

when someone fears for something specific like flying, spiders,or the number 13.

It is only triggered under specific instances when oneencounters what it is that frightens him. Because of thetrigger, these fears are easily recognized. Most of these fearsare caused by some traumatic event in the past. For instance, ifone got a bite by a spider at an young age, he might develop aphobia about them. That experience taught him to avoid them.

9.3.1.2. Internal Fear:

Like external fears, these fears are also triggered by eventsoutside of a person. Internal fears are not specific to any

circumstance and are due to internal emotions. This can makethese internal fears difficult to recognize. All of these aredifferent circumstances affected by one fear. Internal fears aredangerous because it can make one think that this fear is just

who one is. If he misses it to identify and overcome that, thesefears can really hold one back in life.

This internal fear is subclassified or detailed into [againthree]

fear of failure,

fear of success,

fear of rejection.

9.3.1.3. Subconscious Fear:

Other fears are so internal to use that we develop beliefsaround them. Subconscious fear is similar to internal fearsexcept that subconscious fears are believed to be a part of who

we really are. Subconscious fears develop into limiting beliefs.

POINT: In the instance of Sugreeva, he is fearing Vaali, hisbrother, because of past revengeful actions from vaali. Becauseof king's position of sugreeva, monkeys accompanying sugreevaalso goes in agreement the king except Hanumaan.


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Hanumaan said to sugreeva, [which we saw in earlier post],"bewilderment be warded off. All of you discard that great fearfrom Vaali or his cruelty. There is no scare from Vaali here onthis best mountain, for it is Mt. Malaya. [4-2-14]

In next slokam hanumaan says to sugreeva, 'you have that fearturned as phobia and sees that everywhere even though it isknown this place is Mount malaya'.

Dear readers, under which classification you will placethis fear of sugreeva ? Is it 'External fear' or 'internalfear' or 'subconscious fear' ? You please decide.

My answer will be 'External fear', because sugreeva had anincident in his previous days from vaali.

9.3.2.Another classification of fearwe come across isagain four types. They are:

Healthy Fear: Alarming Fear:

Debilitating Fear:

The 'no fear' guys

9.3.2.1.Healthy Fear: You fear someone you highly respect. Inthis sense, fear is a byproduct of his wisdom and high esteem.You dont fear the person because you are afraid of him. You fear himbecause he excites admiration and reverence.

9.3.2.2.Alarming Fear: Alarming fear occurs when you sense somethreat or danger in a place, person, or thing. The idea is notto stop you, but to make you very careful in your undertakings.

The idea is to dissuade you from pursuing a wrong direction.

9.3.2.3.Debilitating Fear: Debilitating fear is synonymous tobeing afraid. In simple words, it turns you into a coward. Itmakes you want to suddenly disappear from the situation at hand.


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Debilitating fear makes you give up in fighting the thing youreafraid of.

9.3.2.4.The No-Fear Guys:There are people who seem to befearless or at least they claim to be so. Some believe them, but others do not. Thereare people who claim that bravado is not the absence, but the

conquest, of fear. This means fear is still in tact; but brave

people are able to conquer their fear masterfully.

POINT: Now, in our case, sugreeva said, 'I see these two, raamaand lakshmana, as two fearsome sent by vaali here,' etc [ofcourse those slokams were not quoted as they are not from

Hanumaan, otherwise posts will become too lengthy] which lead toHanumaan, our teacher, reacting to sugreeva saying 'fear not'.

Please decide under which classification you will placesugreeva's fear from the above.

My answer will be 'Alarming fear' for sugreeva sees a threat from vaalithrough these two raama and lakshamaNa seen at a distance from a place where they presentlystay.

9.4. How to deal with this fear ?

A nice approach to deal with fear using 'self analysis anddevelopment' is:

9.4.1.Approach: When dealing with fear, it is helpful torealize that not all fears are created equal. W. Timothy Gallweyand Robert Kriegel devote an entire chapter to two kinds of fearin their book, titled Inner Skiing, which they call 'Fear 1' and 'Fear2'.

Fear 1 magnifies danger and vulnerability while minimizing yoursense of competence.

In other words, Fear 1 is Fantasy ExpectationsAppearing Real.


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Fear 2 mobilizes your whole being for effective action. Itincludes a series of marvelous physiological changes thatprepare the body for peak performance.

Fear 2 in fact

focuses attention, provides adrenaline for extraordinary effort, and

sharpens perception.

Fear 2 promotes effective action, whereas Fear 1 paralyzes usand prevents action.

9.4.2. Analysis: In the book mentioned above the authors ask usto list down our fears and then mark each as Fear 1 and Fear 2,

then start analysing them by identifying --

Fear 1 promotes panic and confusion. Fear 2 promotesclarity and purpose.

Fear 1 is often about saving face. Fear 2 is about steppingout of your comfort zone.

Fear 1 triggers avoidance of the facts. Fear 2 heightensawareness and perception.

Fear 1 wants you just to stop. Fear 2 wants you to move

forward powerfully and safely.

Fear 1 magnifies danger and vulnerability. Fear 2 calls onour capacity to respond to danger.

Fear 1 originates in our ego mind. Fear 2 is a whole-systemresponse.

9.4.3.Decision: Both types of fear are present in manysituations. What is important is to use our powers of assessmentand discrimination to turn down the volume on Fear 1 while

calling on Fear 2 for the energy and focus to move forward. Withpractice, we can actually transform Fear 1 into Fear 2 byfocusing and accurately assessing the real risk and our realcompetence.

Note: In the absence of an immediate teacher and guide of statusof Hanumaan to Sugreeva, we need to refer to sreemadhraamaayaNam and prey to Hanumaan, to get such guiding points.


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9.5. Why and how Hanumaan is free from fear ?

Hanumaan tells sugreeva, how sugreeva's fear induces him to

runaway from facing that situation on seeing raama andlakshmaNa.

yasmaath udhvigna chEthaa: thvam vidhruthO haripungava |

tham kroora dharsanam krooram na iha pasyaami vaalinam || 4-2-15

yasmaath thava bhayam soumya poorvajaath paapa karmaNa: |

sa na iha vaalee dhushTa aathmaa na thE pasyaami aham bhayam ||

4-2-16

meaning: hanumaan to sugreeva, "By whom you are bewildered atheart and running away, oh, the best monkey Sugreeva, I do notsee that cruel-looking, cruel Vali here. [15] From whom yourfear is spurted, oh, gentle Sugreeva, that elder brother ofyours, who is an evildoer and the one with harmful intent, thatVaali is not here. Therefore I perceive no fear from him. [4-2-16]

POINTS:

1. Also note sugreeva's fear is a result of his doubts aboutraama and lakshmaNa, when he sees raama and lakshmaNa - sugreeva:sankithO~abhavath says vaalmeeki in 4-2-1. Sugreeva perceives a threat from vaali anddoubts these two as being sent by vaali - whereas hanumaan is clear in his perception that theyare in Mt. Malaya and vaali cannot enter there in any form [here itmeans as raama and lakshmaNa]. So hanumaan is having no fear.

2. Dear readers now try to classify this fear of sugreeva intoFear 1 or Fear 2 as stated. Then see whether your classificationis right.

3. Here we see hanumaan perhaps had initial fear under 'fear 1'but once he visualised or realised vaali cannot come to mountmalaya, and through his intellect and wisdom being firm as seenin slokam 17, he changed that to fear 2. So hanumaan is able toadvice sugreeva.


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4. That also makes hanumaan call sugreeva a monkey minded [hopping from one to another situation or position, without firmness in any]. Are we, managersand administrators, not placed in similar situation when we are under perceived threat orfear for something ?

10.0. The next lesson our management teacher Hanumaan gives is'KEEP YOUR INTELLECT AND WISDOM FIRM'. He tells sugreeva, 'onceyou get 'fear 1', due to that mind becomes fickle and wavering'.Then hanumaan adds an advice, 'dont show your weakness throughyour body language'. He further says 'an infirm king cannot givecorrect decisions'. So the teacher Hanumaan touches now on bodylanguage and decision making. Oh, What a great management inputfrom guru hanumaan. See slokam --

ahO saakhaa mrugathvam thE vyaktham Eva plavangama |

laghu chiththa thayaa aathmaanam na sthaapayasi yO mathou ||

4-2-17

budhdhhi vijnaana sampanna ingithai: sarvam aachara |

na hi abudhdhhim gathO raajaa sarva bhoothaani saasthi hi ||

4-2-18

meaning: Hanumaan continues to Sugreeva, "Aha! You made a monkeyof yourself, oh, monkey, and you feel small, thusyou are notable to stay firm in your mind by that fickleness, and your

monkey-nature is clear by it. [in tamil kurangu bhudhdhi] [17]Keep your intellect and wisdom firm, and express all your

intents rightly in your body language in all your undertakings.Certainly, a king getting into unintelligence cannot command allhis subjects. [4-2-18]

POINT:

10.1.This advice to king is to be taken as for present daymanagers also.

Two persons hanumaan and sugreeva

same situation of seeing two people raama and lakshmana, at same place both are there


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at same time both are seeing,

two different thinking styles and perceptions,

one as a result of self perceived fear, another calm and

clear perception and also because of knowledge, besides aconviction that thing vaali coming to malaya not possible.

As a result the decision making ability of the king sugreeva hasbecome fickle and wavering. Our teacher Hanumaan is self assuredand calm, able to advice the other, and that is the minister'sjob.

10.2. Also note hanumaan talks about leadership, intellect andbody language. A fearful person or a manager will show up hisfear in his words and actions - in body language what hanumaan

describes of 'saakhaa mrugathvam' hopping from one point to other not being firm. If he isthe leader and is in a confrontig situation like this seeing two strangers fully equipped withwarfare in present case how he will lead his team and handle that situation?If this is not a 'case study' in 'fear, leadership and decisionmaking' what else, dear sirs ?

We are discussing the slokam on our management teacher sreehanumaan talking to sugreeva just to repeat that slokam andits meaning for clarity purposes --

budhdhhi vijnaana sampanna ingithai: sarvam aachara |

na hi abudhdhhim gathO raajaa sarva bhoothaani saasthi hi ||

4-2-18

meaning: Hanumaan continues to Sugreeva, 'Keep your intellectand wisdom firm, and express all your intents rightly in your

body language in all your undertakings. Certainly, a kinggetting into unintelligence cannot command all his subjects.[4-2-18]

10.1.1.Continued: When hanumaan says sugreeva Keep yourintellect and wisdom firm, a king getting intounintelligencecannot command all his subjects, that comment of Hanumaan leadsus to look at Decision Making in management perspective. Thatpoint is seen but not elaborated. So continuing -


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Already hanumaan said I see no threat from vaali in this mountmalaya. That shows hanumaan had analysed what was the problemin the minds of sugreeva. It is 'fear phobia'. That leadsugreeva to appear as though NOT intellegent etc learntbyHanumaan from his body action.

So hanumaan says a king getting into unintelligence cannotcommand all his subjects. This means a person in fear cannot doproper decision making.

Oh, what an extent our teacher hanumaan presents the 'casestudy' about his king [to us though vaalmeeki] for us to analyseon this 'decision making'.

10.1.2.On this decision making - to look at, in a differentway-

is it a reasoning process ? or is it an emotional process ?

is this process can be rational ? or

is this process can be irrational also ?

is this process can be based on explicit assumptions ? or

is this process can be based on tacit assumptions ?

Dear readers, analyse and answer these questionsyourselves. Also check how many times we 'decide' things ordo the decision making with or without answering thesequestions.

10.1.3. A quotable quote from Jim Nightingale, Author of 'ThinkSmart-Act Smart'. He states "we simply decide without thinking

much about the decision process."

10.1.4. 'Decision making' involves several perspectives -


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a. From a psychological perspective, it is necessary to examineindividual decisions in the context of a set of needs,preferences an individual has and values they seek.

b. From a cognitive perspective, the decision making process

must be regarded as a continuous process integrated in theinteraction with the environment.

c. From a normative perspective, the analysis of individualdecisions is concerned with the logic of decision making andrationality and the invariant choice it leads to.

Dear all, just analyse from what perspective we take certaindecisions.Or think on - what the quote says is right.

10.1.5. To touch upon the process steps on the 'Decision Making'

Objectives must first be established. Objectives must be classified and placed in order of

importance. [or prioritisation]

Alternative actions must be developed.

The alternative must be evaluated against all theobjectives already listed.

The alternative that is able to achieve all the objectivesis the tentative decision.

The tentative decision is evaluated for more possibleconsequences.

The decisive actions are taken, and additional actions aretaken to prevent any adverse consequences from becomingproblems and starting both systems (problem analysis anddecision making) all over again.

There are steps that are generally followed that result in

a decision model that can be used to determine an optimalplan.

In a situation featuring conflict, role-playing is helpfulfor predicting decisions to be made by involved parties.

Conclusion: when a decision making for a Manager or an ordinaryindividual like you and me involves so much analysis and


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complication how a king like sugreeva can make a decision, andthat too in fear. So what our teacher guides is an excellentcommand.

10.2. Continuing on the body language --10.2.1. Some of the readers may raise a question how 'ingitha'is treated as body language. So I referred Monier williamssankrit English Dictionary and that reads - quote --

ingitaingita n. palpitation change of the voice, internal motion, motion of various parts of the body as indicatingthe intentions [MGV adds on this highlighted meaning that is what we now say as bodylanguage] hint, sign, gesture aim, intention, real but covert purpose Mn. R. MBh. Sur. Hit. Ragh. &c

igitakovidakovida or mfn. understanding signs, acquainted with the gesture of another, skilled inthe expression or interpretation of internal sentiments by external gesture

igitajaja mfn. understanding signs, acquainted with the gesture of another, skilled in theexpression or interpretation of internal sentiments by external gesture -- unquote--

10.2.2. The commentator on sreemadh raamaayaNam named thilaka[thilaka's author is also another raama, a king] says on

'ingithai:' --

anthara aasaya gamakai: chEshTaavisEshai: budhdhhyaanischaya aatmakEna

means - what is inside [the mind of one] comes out in formof signals through the body symptoms, and that isdetermined for sure through the intellect of [the other].

Dear all, this is all the definition of body language somebody

emanates some signals through his body actions and other takesit 'hey this is what this fellow wants to convey'. Is it not?

This body language is described in raamaayNam itself. So what isthe 'new' thing or 'modern' in this.

10.2.3. Few important points on this body language [as part ofcommunication courses] are:


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a. The Body: Your body communicates different impressions to theaudience. People not only listen to you, they also watch you.Slouching tells them you are indifferent or you do notcare...even though you might really care a great deal! On theother hand, displaying good posture tells your audience that you

know what you are doing and you care deeply about it. Also, agood posture helps you to speak more clearly and effective.

b. Posture and body orientation: You communicate numerousmessages by the way you talk and move. Standing erect andleaning forward communicates to listeners that you areapproachable, receptive and friendly. Interpersonal closenessresults when you and the listener face each other. Speaking withyour back turned or looking at the floor or ceiling should be

avoided as it communicates disinterest.

c. Eye contact: This helps to regulate the flow ofcommunication. It signals interest in others and increases thespeaker's credibility. People who make eye contact open the flowof communication and convey

interest, concern,

warmth, and

credibility.

d. Facial Expressions: Smiling is a powerful cue that transmits

happiness, friendliness,

warmth, and

liking.

So, if you smile frequently, you will be perceived as

more likable, friendly,

warm and


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approachable.

Smiling is often contagious and people will react favorably.They will be more comfortable around you and will want to listenmore.

e. Gestures: If you fail to gesture while speaking you may beperceived as boring and stiff. A lively speaking style captures

the listener's attention, makes the conversation more interesting, and

facilitates understanding.

e. Proximity: Cultural norms dictate a comfortable distance forinteraction with others. You should look for signals ofdiscomfort caused by invading the other person's space. Some ofthese are:

Rocking, Leg swinging,

Tapping, and

Gaze aversion.

Note: The above points are valid in management studies onpresentation skills also. Some additional points will becovered when we take up 'raama appreciating' hanumaan, ourmanagement teacher, after hanumaan presents to raama, themessage of his king sugreeva.

After listening to hanumaan, then king sugreeva said Hanumaan to

check about raama and lakshmana on

who these two are? what is their mission ?

Whether they are sent vaali to kill him etc in slokams 19to 23 of sargam 2 of kishkindha kaaNDam.


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11.0. Even though our main intention is to study and analyseonly Hanumaan's words from management perspective, heresugreeva's words are more worth considering as a managementlesson on 'communication' these points are really merited ones.

thou thvayaa praakrithEna Eva gathvaa jnEyou plavangama |

ingithaanaam prakaarai: cha roopavyaa bhaashaNEna cha || 4-2-24

lakshayasva thayO: bhaavam prahrishTa manasou yadhi |

visvaasayan prasamsaabhi: iNgithai: cha puna: puna: || 4-2-25

mama Eva abhimukham sthhithvaa pricCha thvam haripungava |

prayOjanam pravesasya vanasya asya dhanurdharou || 4-2-26

sudhdhha aathmaanou yadhi Ethou jaaneehi thvam plavangama |

vyaabhaashithai: vaa roopai: vaa vijneyaa dhushTathaa anayO: ||4-2-27

meaning: Sugreeva said to Hanumaan. "going to them, oh, monkeyHanumaan, in a commoners form, for your monkey-hood is distinguishable byVaali's agents, and know the intentions of those two [viz.raamaand lakshmaNa]

by their conduct [or body language], by their semblance, and

by their conversation, as well. [4-2-24]

Aim at their concepts,

if they are pleasant-hearted, duly create confidence inthem by conducting yourself,

also commend them again and again.

set their face towards me alone in a compassionate manner,

you inquire about the reason of their entering this forestalone, of those bows wielders. [4-2-25, 26] [MGV adds herealone means only two and without even a small army behind]


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You shall know whether those two are clean at heart orotherwise, by conversation

or about their evil-mindedness or otherwise byconversation. [4-2-27]

point: see from the words of sugreeva the extent of usefullnessof proper 'communication'. Observing the body language and fromthat you can come to conclusion on the intentions of otherperson. From conversation you can also understand whether one isclean at heart, or evil minded etc. So these are very validpoints as management lessons on 'communication' fromraamaayanam.

A clarification: May be, dear readers, you may feel, I amwriting a little more on communication. That is from my

experience - that the youngsters, fresh from colleges orcourses, are NOT ABLE TO COMMUNICATE even though their marksheets are showing centum or near centum. That is the standardof present day education. This applies to those with MBAcertificates also [from many private universities orinstitutions].

12.0. Hanumaan goes next to the place where raama and lakshmaNawere. Now we are going to learn 'on or abouthuman behaviour'

from hanumaan, while meeting new persons --

thatha: cha hanumaan vaachaa slakshNayaa sumanOjnayaa |

vineethavath upaagamya raaghavou praNipathya cha || 4-3-3

ababhaashE cha thou veerou yathaavath prasasamsa cha |

sampoojya vidhhivadh veerou hanumaan vaanara uththama: || 4-3-4

uvaacha kaamathO vaakyam mridhu sathya paraakramou |

meaning: Then, on nearing Raghavaa-s, Hanumaan the best monkey

voicing softly and well pleasingly like an obedient one,

befittingly hailed, greeted and praised those two valiant ones.[4-3-3, 4a] The best Vanara Hanumaan spoke softly, as desired by


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Sugreeva, to those candidly resolute ones, on making reverentobeisance to both of them. [4-3-4b, 5a]

Points:

1.When meeting a new personwhat to talk,how to talk andconduct oneself is taught nicely by hanumaan here -- that toowhen he is not knowing

who they are? their background like educational, knowledge, wealth ?

what is their position or status in society, etc

2. Hanumaan teaches us what are the different aspects which can be talkedwhenwe meet strangers in slokams 5b to 23. Hanumaan talks about raama and

lakshmaNa

on their physical aspects, on their dressing pattern

on their holding weapons [why and what for]

on their body features thatraaja lakshaNam

besides he talks about why they came here in the forest etc.

3. Hanumaan also introduces in his talk

his king sugreeva, his present wandering position andreason for it,

a short introduction about himself and his capabiliies [intaking different disguise etc]

sugreeva's desire of making freindship with these two raamaand lakshmaNa.

4. This talk of hanumaan guides us even to write a CV, I can

add.

13.0. Raama's reply:


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13.1. During this talk of hanumaan, both raama and lakshmaNakept silent. Then raama asks lakshmana to speak observing theprotocol of a king

o speak not directly with a stranger

that too of not same rank of as the king.

This is also another point in management to observe protocols, talk toequals or start conversation through equals.

13.2. Another important observation here is lakshmaNa, even though healso heard hanumaan talking, did not start talking until asked or prodded by raama.

That also teaches a point the subordinate partcipating in a high level meetingshould not open his mouth unless asked specifically or called for byhis boss.

13.1.1. We have already seen in post 1, the slokam 4-3-24wherein hanumaan is praised as 'vaakyajna: vaakya kushala:' by

vaalmeeki when he asks / talks to raama [slokams 4-3-5b to 23].Sri vaalmeeki praises sree raama as prahrishTa vadhana:sreemaan in slokam 4-3-25. See slokam -

Ethath sruthvaa vacha: thasya raamO lakshmaNam abraveeth |

prahrishTa vadhana: sreemaan bhraatharam paarsvatha: sthhitham||

4-3-25

meaning: Hearing all those words said by Hanumaan, thatillustrious Raama is well pleased facially, spoke to his brotherLakshmaNa who is standing by his side. [4-3-25]

Note: About those slokams 4-3-5to 23 mangement points alreadygiven in post 6.

12.1. Sri.K. Ranganathan, Professor of Management, sent me a

private mail in which management points are given titled LordHanuman. In that mail his views from management angle will bequoted here [with his permission] on these slokams 5b to 23 isquote --

When Lord Hanuman met Lord Raama & LakshmaNa, first time, byusing the body language, he decided that they are nor ordinarypeople. Though he has not concluded any thing, he has appeared


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before them as a human being (like a Brahmin boy) and enquiredthem about their where abouts and reason for wandering in theforest. He has collected more information from them andconcluded his assessments are correct and then he has disclosedhim to them.

Management Point: One should not come to hasty conclusions,

unless one knows about the other People. -- unquote.

13.3.0. Continuation: Also in 26 and 27 raama instructslakshmana to talk. [Exact slokams and meanings are not givenhere as they are not required elaborately in our context].Sree raama praises hanumaan in slokams 4-3-28 to 35. Though ourmain focus is 'hanumaan teaching us management' raama praising

hanumaan also gives us 'management' insight on hanumaan'sspeaking skills. Those points we will see in detail now.

13.3.1. Perhaps we, even can consider vaalmeeki's style ofpresenting his poem in and as a conversational style a changedone - not always in third person - which may then become amonotony. This is also another point while drafting / writing aspeech and then talking that.

13.3.2. Raama's points on hanumaan's speech:

na an rigvEdha vineethasya na a-yajurvEdha dhaariNa: |

na a-saama vEdha vidhusha: sakyam Evam vibhaashithum || 4-3-28

noonam vyakaraNam krithsnam anEna bahudhaa srutham |

bahu vyaaharathaa anEna na kinchith apa-sabdhitham || 4-3-29

meaning: Raama comments on hanumaan's talk, "Nay, the non-knowerof Rig VEdha, or the non-rememberer of Yajur VEdha, or the non-scholar of Saama VEdha, can possibly, or truly speak this way.[28] Definitely grammar is severally and comprehensively learntby him, and though much is said by him, not a single word hasgone amiss of verbiage. [29]


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13.3.2. point: So raama vouches for hanumaan's vedha and grammarknowledge. We praise hanumaan as nava vyaakruthi panditha [81stnaama] in hanumaan's ashtothra naamavali. This means hanumaan

can give a different and new type of explanation or elaborationor detailed comments on all things. Vyakruthi means [as perMonier Williams sanskrit English dictionary]

vykti

vy-kti f. separation, distinction Br detailed description, explanation Su r

13.3.3. Another point is while talking, it has to be precise,

to the point relevant on the subject on hand, not simply decorative in language, no usage of unwanted words etc.

Continuing:

na mukhE nEthrayO: cha api lalaaTE cha bhruvO: thathhaa |

anyEshu api cha sarvEshu dhOsha: samvidhitha: kvachith || 4-3-30

avistharam asandhigdham avilambitham avyatham |

ura:stham kaNThagam vaakyam varthathE madhyamE svaram || 4-3-31

meaning: Raama continues,

On his face or eyes, or on forehead or brows,

or on other faculties of expression

no fault is found, even at the least. [30]

Unexpanded,

un-doubtful,

un-delaying and

non-dissonant


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is the tenor of his speech,

and it comports in his chest or throat in a medium tone.[31]

samskaara krama sampannaam adhbhuthaam avilambithaam |

uchchaarayathi kalyaaNeem vaacham hridhaya harshiNeem || 4-3-32

anayaa chithrayaa vaachaa thristhaana vyanjanasthayaa: |

kasya na aaraadhyathE chiththam udhyath asE arE: api || 4-3-33

meaning: Raama continues, "He has orderly refinement in speechthat is remarkable and un-delaying, and he speaks propitious

words that are heart-pleasing. [32] His speech is generated inthree places is enthralling, and whose heart is it that isdisenchanted on hearing his speech, even that of an enemy afterraising his sword at him.[33]

13.3.4. point: raama talks about hanumaan's 'body language' and'speaking style'. What the modern lessons on usage of voice andmanner of speaking is given below. See how raama has describedhanumaan and following modern one simply copies raama's points.

13.4.0.In communication courses the following is said on theUse of Voice

People make judgments about you just by listening to yourvoice.

It isn't only the words you use, but how you say them thatcan make a difference.

Point: from hanumaan's speech raama says he is an achiever.Slokam follows.

13.4.1. Impact of voice: When people see you (face-to-facecommunication), the impact of your voice is approximately 38% ofthe overall impression you make the "picture." Over the phone,it jumps to 85% since there are no visual cues.


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13.4.2. Things to do to have a more pleasing voice:

1. Have an appropriate expression, sound enthusiastic. Or whenappropriate, alter your tone to fit the conversation (soundingsympathetic when talking about sad news etc.)

2. Speak at the right tempo: Speak slowly enough that peopleunderstand you easily, yet not so slowly that you are taking toolong to complete a thought.

Refer slokam 4-3-31 and 32

samskaara krama sampannaam adhbhuthaam avilambithaam |

3. Pause: By pausing, you give people enough time to take inwhat you are saying.

When you finish a thought, think of adding a period (.) bycounting to three in your mind.

If it would be a colon (:), count to two,

if it is a comma (,), count to one.In other words, don't run your words together.

4. Eliminate fillers: Avoid "uh," "um," "OK" and "you know."

5. Speak loud enough to be easily heard: Speaking in a whisper

is non-assertive and annoying. If people ask you to speak up orto repeat yourself, this is a clue that you need help in thisarea.

6. Speak soft enough to avoid shouting and screaming: If peopleare asking you to "shh" or lower your tone, that's a clue, too.


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Refer slokam -- 4-3-31

ura:stham kaNThagam vaakyam varthathE madhyamE svaram ||

7.Watch your diction: Completing words makes you sound smarter.

Things like saying the "ing" ending can make a difference("going" not "gonna," "doing," not "doin'"). Avoid also droppingthe beginning of words ("them," not "'em").

8. Control your breathing when you get nervous or excited. Ithelps to lower your pitch, making you sound more credible.

9. Tape-record yourself or listen to your voice-mail messages.Decide what you need to practice so you sound betterin face-to-face encounters and electronically.

10. Keep your hands away from your mouth when speaking. Anddon't swallow words or let your voice trail off with anythoughts.

11. The power of your voice is the sum of its vocal quality andthe words you choose. You must not take either for granted toensure that your speaking formula is a winning combination.

Dear readers, have you noted what raama said of hanumaan is allwhat is above and a little more on 'tape record' [for those days

these gadgets were not there]. Raama's appreciation does not endhere, and on that we will continue in next post.

14.0. We saw raama commenting on Hanumaan's speech skills. So adoubt may come to the mind whether raama is such a qualifiedperson to comment on such niceties [just for a minute keep asidehe is the supreme lord sreeman naaraayaNan who has come here asraama that sarvajna knower of all].

To answer that question here is proof -


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sage naaradha answering vaalmeeki's question in first sargam ofbaal kaaNDam -

rakshithaa svasya dharmasya sva janasya cha rakshithaa |

vEdha vEdha anga thathvajna: dhanur vEdhE cha nishTitha: || 1-1-14

sarva saasthra artha: thathvajna: smrithimaan prathibhaanavaan |

sarva loka priya: saadhu: adheena aathmaa vichakshaNa: || 1-1-15

meaning: Naaradha to vaalmeeki, "He is the champion of his ownself-righteousness and also champions for adherent's welfare [inthe same righteousness,] and he is a scholar in the essence ofVEdhaas and their ancillaries, too. He is an expert in DhanurVEdha, the Art of Archery.[14] He is the knower of the meaningand essence of all the scriptures, excellent at memory thusbrilliant, and an esteemed one in all the worlds, gentle, level-headed and clear-headed [in discriminating and distinguishing][15]

Comment on slokam 14: These are the ancillary subjects of Vedascalled

a. anga part and

b. upa anga sub-part.

The main parts of VEdhaas are

siksha ritual rigor vyakarana grammar

chandas prosody

jyotish astrology


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nirukta recital rules

kalpa procedure rules.

This apart, the dhanur veda science of archery, itself is

treated as 'an exclusive Veda taught to warriors'. The danurVeda is not to be construed as simple bow and arrow and'shooting the target' education. It is a 'scripture on missiles'that existed in those ages.

So the doubt is cleared raama is sakala saasthra artha thathvagna not only themere 'saasthram' but also its artha - 'philosophy'.

15.0. Sree raama continues praising hanumaan in followingslokams as an achiever through his speech. This also gives insight on hanumaan'spresentation skills and how to achieve our end result through ourskill in presenting - as a lesson in management to us.

Evam vidhO yasya dhoothO na bhavEth paarthivasya thu |

sidhdhhyanthi hi katham thasya kaaryaaNaam gathayO~anagha ||

4-3-34

Evam guNa gaNair yukthaa yasya syu: kaarya saadhakaa: |

thasya sidhdhhyanthi sarve~arthaa dhootha vaakya prachOdhithaa:||

4-3-35

meaning: Raama continues to lakshmana, "Oh, faultless Lakshmana,if this sort of envoy is not there to a king, really how canthat king accomplishes his ways and means.[34] Should a king

have this kind of work accomplishers with a variety of virtues,all his objectives will be achieved impelled by such an envoyswords." [35]

point: this also shows sree raama is very much pleased the wayhanumaan, our management teacher, presented his side [or thecase of his king] so nicely that raama praises him as an achiver


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besides a virtuous person. That 'nava vyaakrithi paNDitha' isperhaps coined by later greats from raama's praising, I suppose.

15.1. Becoming a competent speaker leading to create thatimpression as an achiever requires a lot of practice, rather

than just being confident. Here are a few things one canconsider to start sharpening his presentation skills:

15.1.1. On power point presentation:

1. 10-20-30 Rule This is a slideshow rule offered by Guy Kawasaki. This rulestates that a powerpoint slide

- should have no more than 10 slides,

- last no longer than 20 minutes and

- have no text less than 30 point font. [font size]

He says it doesnt matter whether your idea will revolutionize the world, youneed to spell out the important nuggets in

- a few minutes,

- a couple of slides and

- a several words a slide.

2. 20-20 Rule Another suggestion for slideshows. This saysyou should have 20 slides each lasting exactly 20 seconds.The 20-20 Rule forces you to be concise and to keep from

boring people.

3. Come Early,Really EarlyDont fumble with powerpoint or hookingup a projector when people are waiting for you to speak. Come

early, scope out the room, run through your slideshow and

make sure there wont be any glitches. Preparation can do a lot to removeyour speaking anxiety.

15.1.2. on speaking while presenting:

4. Dont Read This one is a no brainer, but somehowPowerpoint makes people think they can get away with it. Ifyou dont know your speech without cues, that doesnt just make you moredistracting. It shows you dont really understand your message, ahuge blow to any confidence the audience has in you.


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5. Project Your Voice - Nothing is worse for a speaker thanyou cant hear. Even in the high-tech world of microphones and amplifiers, youneed to be heard. Projecting your voice doesnt mean yelling,rather standing up straight and letting your voice resonate on the air in your lungs

rather than in the throat to produce a clearer sound.

Refer slokam - vaachaa thristhaana vyanjanasthayaa: 4-3-33

5. Be Entertaining Speeches should be entertaining and informative. Im notsaying you should act like a dancing monkey while giving a serious presentation. Butunlike an e-mail or article, people expect some appeal to there emotions. Simply recitingdry facts without any passion or humor will make people lesslikely to pay attention.

6. Slow Down Nervous and inexperienced speakers tend to talk way to fast.Consciously slow your speech down and add pauses for emphasis.

7. Eye Contact Match eye contact with everyone in the room. Ivealso heard from sales people that you shouldnt focus all your attention on the decisionmaker since secretaries and assistants in the room may hold persuasive sway over theirboss.

8. 15 Word Summary Can you summarize your idea in 15 words? If not,rewrite it and try again. Speaking is an inefficient mediumfor communicating information, so know what the important15 words are, so they can be repeated.

9. Speeches are About Stories If your presentation is going to be a longerone, explain your points through short stories, quips and anecdotes. Great speakers knowhow to use a story to create an emotional connection between ideas for the audience.

10. Dont Plan Gestures - Any gestures you use need to be anextension of your message and any emotions that messageconveys. Planned gestures look false because they dont matchyour other involuntary body cues. You are better off keeping your hands to your side.

11. Have Fun - Sounds impossible? With a little practice youcan inject your passion for a subject into your

presentations. Enthusiasm is contagious.

12. Thats a Good Question You can use statements like,

- thats a really good question, or

- Im glad you asked me that,


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to buy yourself a few moments to organize your response.

Will the other people in the audience know you are usingthese filler sentences to reorder your thoughts? Probablynot. And even if they do, it still makes the presentation

more smooth than ums and ahs littering your answer.

13. Breathe In Not Out Feeling the urge to use presentation killers like um,ah, oryou know? Replace those with a pause taking a short breath in. Thepause may seem a bit awkward, but the audience will barely notice it.

14. Get Practice Join Toastmasters and practice your speaking skills regularly infront of an audience. Not only is it a fun time, but it will make you more competent andconfident when you need to approach the podium.

15. Dont Apologize Apologies are only useful if youve done something wrong.Dont use them to excuse incompetence or humble yourself in front of an audience.

Dont apologize for your nervousness or a lack of preparation time. Most audiencemembers cant detect your anxiety, so dont draw attention to it.Do

Apologize if Youre Wrong One caveat to the above rule is that you shouldapologize if you are late or pointed out / shown to be incorrect. You want to seemconfident, but dont be a jerk about it.

16. Put Yourself in the Audience - When writing or preparing aspeech, see it from the audiences perspective. What mightthey not understand? What might seem boring? Use WIIFM(Whats In It For Me) to guide you.

Then lakshmaNa starts talking to Hanumaan as per direction ofking raama, as there is only one, in him, to work as raama'senvoy. That slokam also gives a title to lakshmana as

evam uktha: thu soumithri: sugreeva sachivam kapim |

abhyabhaashatha vaakyajnO vaakyaj~nam pavanaathmajam || 4-3-36

meaning: When said thus by Raama,wise-worded Lakshmana spoke tothat monkey and the minister of Sugreeva, namely Hanumaan, theson of Air-god, who is equally a wise-worded one. [36]

Documents

Hanumaan as a Management Expert