Leadership essentials from Sun Zi's Art of War and the

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Leadership essentials from Sun Zi’s Art of War and the Bhagavad Gita

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Charles Chow Hoi Hee East-West Gateway Pte Ltd, Singapore, and

Bruce Gurd University of South Australia, Adelaide, Australia Abstract Purpose – This paper’s aim is to compare and contrast two ancient philosophies to determine their contribution to leadership. Fresh aspects to inclusiveness and resilience in leadership are to be examined. Design/methodology/approach – The paper uses a conceptual analysis as the basis for future empirical testing. The respective contribution of Sun Zi’s Art of War and the Bhagavad Gita to academic and practitioner literature is examined before key traits on leadership that are common in both documents are collated. These features are then investigated on their practical application to business. Based on the research gaps and shortcomings identified, new areas for further research are recommended. Findings – These two ancient texts have contrasting ideas, yet there are areas of complementarity to suggest that Indian and Chinese leaders can learn from each other. Research limitations/implications – Future research may explore how in different forms of ownership including joint ventures or host country operations the perspectives of leadership can impact on the behaviour of managers towards employees of a different culture. Practical implications – Both Chinese and Indian cultures are growing in importance. This paper helps leaders from each culture to better understand the different mind-sets. Originality/value – Previous research has focused on the contrasts whereas this research focuses on the synergies between the Art of War and the Bhagavad Gita. Keywords Leadership, China, India, Culture Paper type Conceptual paper

Journal of Management History Vol. 16 No. 3, 2010 pp. 396-414 q Emerald Group Publishing Limited 1751-1348 DOI 10.1108/17511341011051270

Introduction As the Chinese and Indian economies are rapidly growing in importance, management academics and practitioners have been exploring business practices and traditions of these two countries. We take this investigation back even further to the philosophies and ideas that have formed these two cultures embodied in two ancient texts – the Chinese Art of War and the Indian Bhagavad Gita. The former is the oldest treatise on war and the latter is part of the world’s longest epic on war. While previous literature has focused on the “contrasting ideologies” (Parekh, 2008, p. 10) there have been no papers that have looked for similarities and room for convergence of ideas. Typically exploration of these ideas goes hand in hand with contrast to Western thought[1]. Rather than attempt East meets West this paper explores the potential for East to meet East.

The origin of the Chinese Art of War dates between 400BC and 320BC (Griffith, 2005, p. 28; Wee, 2003, p. 1). The first translation was into French and can be attributed to Jean Joseph Marie Amiot in 1772 (Griffith, 2005, p. 11). According to Wee (2005, p. xi), “Sun Tzu” is the Chinese phonetic script developed by Academia Sinica of Taiwan, ) is the romanized commonly known as “tongyong pinyin”. But, the term “Sun Zi” ( spelling in “hanyu pinyin” adopted by China and therefore chosen for this analysis. The Gita, according to Hindu Endowment Board of Singapore (n.d.), is linked to the Dravidians dating back to about 3000BC . Elements of their language are still evident in Tamil spoken and written today (Soundar, 2005). From the academic perspective, the original author of the Gita is unknown (Mascaro, 1971). However, its history stretches from 400BC to 400AD (Haridas, 2001). The first translation from Sanskrit into English can be attributed to Charles Wilkins in 1785 (Mascaro, 1971). From the Hindu perspective, a holy man, Rishi Veda Vyas wrote the Mahabharata comprising about 100,000 verses (Nawal, 1996). The Gita is part of the Mahabharata with only about 700 verses. To Hindus, the Gita has been documented by Sri Ganesha, an elephant faced deity (Balakrishnan, 2005). Griffith (2005)[2] for the Art of War and Easwaran (1998)[3] for the Gita are chosen because they are the more recent translations. The next section outlines the Art of War and its implications to academia and management practice followed by a similar analysis of the Bhagavad Gita. Then, links between the two documents are examined before concluding with the identification of gaps for further research. Sun Zi’s Art of War An outline In 1972, a copy of Sun Zi’s work was excavated from a Han Dynasty tomb located in Shandong Province (Wang, 2007b, p. IV). This reinforced historical records that Sun Zi’s work actually comprised 82 p’ien (verses) and 9 chuan (diagrams) (Giles, 1988, p. XVII). They were pruned by an emperor of Wei named Cao Cao (155 to 220AD ) into 13 chapters that are commonly known today (Giles, 1988, p. XIX). These ideas can be extended into leadership; the application to business being embedded in the Chinese ), the marketplace is like a battlefield idiom, shangchang ru shachang ( (Wang, 2007a, p. iii). In essence the idea is to fight to win, otherwise avoid conflict completely. All warfare is based on deception. For the purpose of this study, a commander is a leader of leaders. Strategies should be so formulated that if there is a decision to fight, the enemy would have no choice but to engage. However, if the decision is not to fight, then there will be ploys that even contradict prevailing rules to prevent any direct encounter with the enemy. Just like water cannot have a constant shape, warfare has no constant conditions. So there is no “one size fits all” strategy. Especially to achieve sustainable advantage in volatile and competitive situations, the right soldiers need to be selected and trusted to exploit circumstances. Line 31 in chapter 3 by Sun Zi as translated by Griffith (2005, p. 125) reads “Know the enemy, know yourself; in hundred battles you will never be in peril”. Wee (2003, p. 77) on the other hand translates the same line as “He who knows the other side (the enemy) and knows himself will not be defeated in a hundred battles”. However the

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authors would instead like to propose that this line mean: “Know yourself, know the other side, every battle, victory possible”. This translation is not to predict victory but, in essence, is to have “insight” into intentions. Such insight involves exploiting terrain advantages, weather conditions and more importantly, to exploit enemy information relayed through reliable sources. Line 26 in chapter 10 as translated by Griffith (2005, p. 205) reads: Know the enemy, know yourself; your victory will never be endangered. Know the ground, know the weather; your victory will be total.

Wee (2003, p. 303f) instead translates the line as: Know the other side (the enemy), know yourself, and your victory will not be threatened.

Know the weather, know the terrain, and your victories will be limitless. So, this line alludes to “foresight” that integrates people with terrain and method. Foresight is the product of analysis and synthesis of findings. These key issues are consolidated in Figure 1. A commander needs insight to blend terrain with war efforts. More importantly is the foresight to integrate information to ensure the sustainability of own efforts and to be resilient against enemy’s intentions and actions. As outlined in Figure 2, from Sun Zi’s discussion on the “Commander” we derive leadership essentials; the “Environment” is about the various classifications of war and under “Method” are the various doctrines for engagement. Although speed is the essence of war (SZ, chapter 11, line 29), Sun Zi suggests that surprise is vital (SZ, chapter 1, line 26). However, the combination of these two factors would require prompt intelligence. So, effective leadership exploits the enemy’s unpreparedness (SZ, chapter 1, line 26), takes unexpected routes (SZ, chapter 11, line 29) and attacks the enemy when least expected (SZ, chapter 11, line 29). However, the best option is to win without fighting (SZ, chapter 3, line 2). Although “victory is the main object in war” (SZ, chapter 2, line 3), the status of proxy wars is not explicit in Sun Zi’s treatise, i.e. a third party benefiting more than those in direct conflict. To Sun Zi, a warfare expert is subtle and insubstantial, remains anonymous, faceless, traceless and mysterious (SZ, chapter 6, line 9). Ultimately, it is a commander’s skill to have thorough insights into his opponent’s motives yet himself

Figure 1.


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Figure 2. Summary of Sun Zi’s Art of War

remaining secretive, mysterious and utterly unpredictable that allows success in his surprise moves (Foo, 1997, p. 211). Contribution to academic literature Many authors like McNeilly (1996) and Wang (2007b) have adapted Sun Zi’s principles to champion business leadership. McNeilly (1996) advocates capturing a market without destroying it (Sun Zi’s “win all without fighting”); Maximizing the power of market information (Sun Zi’s “deception and use of spies”); Moving swiftly to overcome competition (Sun Zi’s “speed and preparation”); Striking the least expected (Sun Zi’s “avoid strength, attack weakness”); Using strategy to master competition (Sun Zi’s “shaping the opponent”); and providing effective leadership in turbulent times (Sun Zi’s “character-based leadership”). Wang (2007) uses crisp cartoons to summarize business case studies in the application of Art of War to leadership like the adoption of or adaptation to a winning mentality, winning by surprise and responsible corporate citizenship. Other authors like Wee et al. (1991) have appraised successful Japanese corporate strategies in leadership companies using the Art of War as reference. Contribution to practitioner literature There are clear applications to practicing managers. For example, since winning is vital, ethical aspects in competition are neglected by Sun Zi. He groups spies into five categories (see Table I). In Table I Chalak (1993) links Sun Zi’s categories of spies with business practice. In business the enemy is a “competitor”. All spies are considered “coordinators” because they are linked to the competitor directly or indirectly. In business, there are also “co-operators” who are not directly involved in the competition, like logistics and financial services. So, Sun Zi’s “the other side” would include competitors, coordinators and co-operators because the last group can turn into spies although once neutral. There have been detailed studies of how the Art of War connects with business practice. For example, Foo and Grinyer (1994) collated empirical statistics showing

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400 Table I. Applying Sun Zi to spies in business

Type of spies by Sun Zi Example

Applied to business

Native agents

Ordinary people in enemy land

Inside agents Double agents

Officials of the enemy Enemy spies employed by us

Doomed agents

Local advisers for specific knowledge. Access to privilege information. Interns and “independent” consultants. Grassroots leaders, volunteers”.

Deliberately fed with false information Returned safely from enemy country Project or Liaison officers.

Living agents

Source: Adapted from Chalak (1993, p. 163) and SZ, chapter 13, lines 6-11

the application of the Art of War to business by capturing CEOs’ perceptions of strategy processes within major publicly-listed ASEAN corporations (Singapore, Malaysia, Thailand, Philippines and Indonesia). This took them seven years and was only possible because the early founders of these top corporations were ethnically Chinese. How deception in competition can continue without interferences from today’s prompt and plentiful mass media as well as internet intervention remain unclear according to Sun Zi’s strategies. Since leadership and conflict management deal with people, perhaps a review of the Gita can provide some answers. The Bhagavad Gita Outline After assessing 2,000 versions published since 1785, Sinha (1987) concludes that the Syrian Christian Sect founded in Kerala around 68AD and the Christian colonies set up on the Malabar Coast around the fourth century introduced monotheism into the Gita by focusing on Krishna as the one god for devotion (Sinha, 1987, p. 87). Removal of the Indian caste system can be attributed to Muslim influence resulting from extensive trade with the Middle East through the port of Alexandria since around 250AD (Sinha, 1987, p. 87) In the Gita, categories of human activity are linked to parts of a body and not to social status: Brahmanas (intellectuals) representing the head, Kshatryias (warriors) the hands, Vaisyas (trade and agriculture) the body and Sudras (service) the legs (Gita, XVIII, pp. 41-44). All can attain perfection when they focus solely on their designated work (Gita, XVIII, pp. 45). Concentration creates clarity (Chatterjee, 2006, p. 94). Compared to The Arthashastra, which is an ancient Indian treatise on statecraft, economic policy and military strategy, the Bhagavad Gita is a more appropriate for analysis of leadership because the former deals with duties of rulers during war and peace while the latter deals more with attaining insights into self-control and individual harmony. According to Vivekananda (1900), he who finds in the midst of intense activity the greatest rest, and in the midst of the greatest rest intense activity, is a real worker (Vol 1, Lectures and Discourses, Krishna). Hence, the discussion of individual battle between Krishna and Arjuna in the midst of a battle at Kurukshetra depicts the continuous fight within every person, especially in leadership.

Unlike other religions, Hinduism has neither a founder nor a prophet; hence it has differences compared to conventional religions. There are three key aspects. First is the individual state of readiness. When a student is ready, the teacher appears because “as we think, so we become” (Easwaran, 1998, p. 43). This self-discovery process cannot be hurried or restrained. Individual diligence would assist knowledge acquisition, and intelligence is an expression of its proper use. But wisdom is a divine gift. The Hindu concept of svadharma (Satguru, 2003, p. 68) explains the orderly fulfillment of an inherent nature. It is the individual response to an innate ability necessary for the “purpose in life” (being the Sanskrit translation of dharma, and sva means personal), like a bird flies, a fish swims. Indeed, everyone has talents with unique ways of expression (Chopra, 1996, p. 95). This requires individual courage to accept and to adapt. Second is the individual state of turbulence. Every moment is an expression of the state of interaction of own gunas (the Sanskrit word for “strands”). These comprise sattva (light/goodness/knowledge) that brings harmony and happiness in bloom; tamas (inertia/delusion/ignorance) that leads to confusion and contempt in gloom; and rajas (motion/passion/greed) that ignite action and activity in vroom. Sharma (1999, p. 107) describes sattva as synergy, tamas as negative energy (his term:”negergy”) and rajas as energy. He also uses the terms “bloom, gloom and boom” (p. 111). However, we prefer “bloom, gloom and vroom” to better illustrate dynamics of the gunas. Together they weave a personality profile. When sattva is dominant, the person would be compassionate and benevolent. If rajas prevail, the personality would be enthusiastic and dynamic. The tamas project a lazy profile. Hence, the gunas express the state of individual composure. Third is the individual state of reflection. Decision effectiveness thrives on awareness. The link between thinking and doing is called yoga in Sanskrit. Whichever route chosen, an individual requires commitment to maintain the link. There are basically three modes – karma yoga, jnana yoga and bhakti yoga. Karma (action) yoga is about outwardly performing all actions yet inwardly renouncing the fruits. In so doing, one is fully immersed in and yet not perturbed by the myriad of opportunities and excitement inherent in these uncertainties (Chopra, 1996, p. 87). Jnana (knowledge) yoga is about discriminating the body, and mind, from the senses until the practitioner knows nothing but the self. This is the acceptance of, and tolerance for, own intrinsic nature. Basically, to do what needs to be done, and then be at peace with oneself, and be in equal regard with everyone else. Bhakti (devotion) Yoga is unalloyed devotion to remain in grace by offering everything to a divine (Krishna), including food eaten, help given, and individual sufferings, however insignificant. In so doing, perceptions of pleasure and pain are removed. The Gita teaches that one cannot control the results of actions but can only control individual efforts instead, especially what is said, thought and done. Therefore, it is important to have proper counsel (Lord Krishna to Arjuna) and to remain focused on the process and not the results or rewards. The three yogas are not mutually exclusive. However, individual composure and courage, especially within a station in life, would help steer the selection.


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In physics, work is the application of force over a distance. Basically, work is a transfer of energy to transform (i.e. construction or destruction) or to tolerate (i.e. maintain or sustain). The contribution of individual work would depend on frequency, intensity and motive. To a leader, a brick is not merely another block, but part of a building, with a vital role in a community. As shepherd, gardener or cook, each role would earnestly move, match or mix for a common purpose. So, as illustrated in Figure 3, the central theme in the Gita is that work is sanctifiable and work is a sanctifying reality, namely: . You have the right to work, but never to the fruit of work (Gita, II: p. 47). . The wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness (Gita, IV, p. 18). . The goal of all work is spiritual wisdom (Gita, IV, p. 33). According to the Gita, deep inside everyone is atman that cannot be extinguished by death or decay. At death, atman is separated from the physical body and continues with the reincarnated. This entity cannot be corrupted because it is part of universal consciousness called brahman that is without qualities and attributes, neither existent nor non-existent. It is not a denial of time or devoid of history, but a transfiguration akin to infinity. Not everyone is operating this atman-brahman link, therefore the cause for individual suffering. In aligning individual “aware of being aware” with universal consciousness, there is personal clarity, commitment, courage and composure. This is sustained through nishkama karma (“selfless action”) in the state of tat tsam asi (“you are that”). This personal and professional merge is best captured by Dolye: “I alone can do it but I

Figure 3. Sanctification of work

cannot do it alone” (Sharma, 2008, p. 5). This is achieved when individual aptitude and attitude are aligned. The former is like our heartbeat that does not divert our attention from what we are doing. The latter is a contemplative interior life that resonates with multiple demands of duty. Selfless action or detachment is about “finding one’s voice and connecting one’s voice with one’s actions” (Sharma, 2008, p. 5). This facet of “actionless action” (Easwaran, 1998, p. 37) is a skill and habit (Chatterjee, 2006, p. 94). Sanctification of work is seeking strength from within. There is always something divine in the most ordinary of things waiting to be discovered. This internal compass is a “calling” that is to be discovered and cannot be developed. Leadership in the Gita refers to self-management, i.e. to be attuned and be aligned with one’s inherent calling. A guru is a guide for one to (re)discover oneself and therefore also a companion along this journey of self-discovery (Gita VI, p. 34).


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Contribution of the Bhagavad Gita to academic literature Senge (1990, p. 454) considers the Gita as vital reference for his “Fifth Discipline” in systems thinking to shift from seeing things in parts to seeing wholes, from reacting to the present to creating the future. According to Ho Kwon Ping, Chairman of Singapore Management University, leadership is “the ability to secure the willing commitment of people to the achievement of specific objectives” (Ho, 2008, p. 12). A leader’s influence is rooted in the person’s strong self-belief – not conceit – to provide the vision and direction as well as organizational discipline. Ultimately, a leader’s challenge in business is to create and maintain a unique advantage as illustrated in the following. The four categories in Figure 4 are created by focusing on the visible and tangible are not mutually exclusive. A focus area remains valid until aspired results are achieved.

Figure 4. Areas of leadership focus

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Then, the category may shift in order to interact or reinforce with others in order to ensure the sustainability of that unique advantage. There are many tools to achieve to unique advantage. Figure 4 consolidates these into four categories, which can be seen in the academic literature. The more common are those that produce visible and tangible results. First documented by Taylor (1911) as “scientific management” and seen in a later adaptation by Hammer and Champy (1993) as “reengineering”, productivity can be improved by a myriad of best practices and benchmarks to achieve business excellence. Usually there is more with less (efficiency) or less being more (effective). Tools like Six Sigma (De Feo and Barnard, 2005) and Balanced Scorecard (Kaplan and Norton, 1992) help locate the gaps that impede output on the premise that measurement can lead to improvement. In results that are tangible but invisible, creativity tools advocate “out-of-the-box” options like Tony Buzan’s (2000) “mind mapping” and DeBono’s (2000) “Six Thinking Hats”. Such results can also be attributed to chance, alacrity, serendipity or synchronicity. Ultimately, when conditions are ripe, the stakeholders have to be ready. Usually these tools do not conform to convention yet achieve relevant results. Results, which are visible, yet intangible can be attributed to innovation. Developments can be incremental or radical, but results are real. For example, Blue Ocean strategies (Kim and Mauborgne, 2005) help to identify new unexplored competition resulting in intangible, like new customer relationships, yet visible (profitable) achievements. Other examples include franchising and market segmentation. Unlike creativity that deals with new and original ideas, innovation is about renewing and implementing for a specific purpose. The former enjoys novelty while the latter strives to achieve more differently. In the application of the Gita to leadership, results are usually intangible, and invisible as work becomes worship, thus increasing the resilience of uniqueness. Resilience is to see opportunities in adversities, chances in a crisis thus adopting a different, usually positive, perspective to the same situation. According to Rarick (2007), the Gita advocates leaders to act in the role of servant, which is not inconsistent with the Servant Leadership model as advocated by Greenleaf (2002). Leadership in the Gita is inclusive. Resilience, however, includes being intensely interesting usually reinventing, redefining or reorganizing roles of people, products and processes. Resilience could be achieved by drawing from Govindarajan and Bagchi’s (2009, p. 25) “emotional infrastructure” as the intangible and invisible factor that sustains success; including dialogue to maintain proximity to ground sentiments and myths and rituals to reinforce tacit relationships. So, being resilient is to be the same yet different, i.e. same attributes yet different attitude. With global recession confirmed, the Gita can be another enduring tool for unique leadership. The constant and candid commitment of a leader is contagious, especially to campaign against a crisis. Contribution of the Bhagavad Gita to practitioner literature According to Mahatma Gandhi (1946), the central teaching of the Gita is the renunciation of fruits of action through ahimsa (non violence). Leaders need to fulfill own destiny like Arjuna to fulfill his duty as a warrior (Gita, XI, p. 34). Therefore

individual agility to align with the business mission and vision in daily operations is vital (Chakraborty, 1995, p. 62). To Chatterjee (2006, p. 139) leadership is not a position but a disposition. Leaders do not develop anything but just discover what is already there, being the key wisdom in the Gita. Roka (2006) advises that the Art of War is more appropriate for the industrial age with managers manipulating productivity by controlling people. In the present information age, managers need to motivate workers and the Gita is a rich resource. In particular, Gita, XVII, p. 28 mentions asat as all work done without faith is nothing. So, sincerity is vital for all interconnectivities between deeds and needs. Truth prevails. A business needs to maintain a culture of integrity in order to sustain trust, inside and outside. Besides Senge (1990), Stafford Beer (1994) who has linked cybernetics with management is another non-Indian who considers the Gita as a major treatise for management action. Many consultants and coaches have adapted wisdom in the Gita for management practices like Govindarajan and Bagchi (2009) and Chatterjee (2006). GE even reports of breakthroughs in leadership training based on principles adapted from the Gita (Prokesch, in Harvard Business Review, 2009).


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Links between Sun Zi’s Art of War and the Bhagavad Gita Sun Zi has shortlisted leadership attributes but his document is silent on how these can be achieved singly or jointly (e.g. in training or through development). The key character traits are wisdom, strictness, sincerity, benevolence and courage (SZ: chapter 1, line 7). For the purpose of this analysis, sincerity and benevolence can be regrouped under decorum; strictness and wisdom can be associated with discipline; and courage and wisdom under duty. There is an overlap in the case of wisdom because this is born out of personal insight. Therefore, all three groups can be further linked to their respective yogas as illustrated in the following Figure 5. In the Art of War, leadership is divided between state and military as “enlightened rulers deliberate on the plans and good generals execute them” (SZ: chapter 12, line 16). On the other hand, leadership in the Gita is basically an individual’s submission to Lord Krishna (Gita, X, pp. 9-11). His divine grace ensures sufficient wisdom in making choices. Being attuned to svadharma, to freely and willingly perform duties without concern for fruits of labor is the ultimate of self-management. To Drucker (1968, p. 148),

Figure 5. Links between Sun Zi’s leadership traits and the Gita

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“The first requirement in managing managers is management by objectives and self-control” (italics by Drucker). Such “self-control” requires intimate understanding of own traits. According to Sun Zi, recklessness leads to destruction, cowardice results in early capture, quick-temperedness can be easily provoked by insults, sensitivity to honor can be grossly swayed by public opinion, and an overwhelming compassion would lead to worry and indecision (SZ, chapter 8, lines 17-24). Both the Art of War and the Gita do not specifically define leadership but describe good leadership qualities instead. The former focuses on winning while the latter focuses on aligning individual attitude with the performance of a duty, commonly termed as sanctification of work. In both documents, leadership is a process of seeking and striving for common commitment to an aspired goal. Both want to win. the Art of War wants to conquer the enemy. The Gita is about conquering own indecision and indecisiveness. Contrasts between Sun Zi’s Art of War and the Bhagavad Gita Due to language limitations, both documents cannot be compared directly. English translations also cannot fully expose the complete wisdom embedded in poetic verses and the clever use of rhymes. However, what is apparent in their differences can be divided into three categories. First, explicit in both documents is the inconclusive authorship of the original texts. While one manual advises leaders on battles (results), the other guides during battles (reflections). One advocates self-interest while the other self-control. Both advocate victory, but one eliminates the physical enemy while the other removes individual self-doubt. The Art of War manipulates (with spies and others) while the Gita motivates, by promoting unconditional devotion to duty. Applied to leadership, these Eastern classics tolerate tradition. Therefore both documents are readily accepted as common wisdom, especially when applied to business. Second, implied in both documents is the adherence to, and therefore a cultural promotion of, their respective languages. The Art of War is not merely a collation of principles about conflict but also a comprehensive compendium of prose in the Chinese language. Likewise the Gita is a celestial song in Sanskrit. Both have descriptive instead of prescriptive frameworks for effective leadership. But both manuals only recommend “best practices” without obligation for an individual’s adoption and adaptation. Lastly, as a planning aid, the Art of War is not a precise tool to secure definite outcomes. Likewise the Gita cannot calibrate individual attainments during a self-discovery process, hence the need for a guru. As stated in XVIII, p. 67, the Gita is not to be shared with those who are not ready or unwilling to accept it. So both documents are only as effective as the interpretations by individual users. The contrasting issues can be divided into three categories, which are shown in Table II. Recommendations for the practice of management For Sun Zi, optimizing deception is vital for victory, especially with advice from a secret warfare expert who must remain anonymous, faceless, traceless and mysterious.

Contrast categories Explicit (from Author informed sources or inherent in text) Document Focus End result Key essential Enemy Implicit (inferred by the authors)

Language Status

Unclear

Ultimate aim Planning aid

Sun Zi’s Art of War

The Bhagavad Gita


Known – although multiple and Unknown “pruned” Manual for battle Self-interest (must win) – fight to win or win without fighting Position – a victory Deception – manipulate

Manual for reflection Self-control – “nishkama karma” (selfless action) Process: purity of intentions – “aware of being aware” Devotion to duty motivate

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“the other side” – competitor, co- Self – attune, align, adapt operators and co-ordinators Chinese – to champion Chinese Sanskrit – different studies and culture? translations leading to multiple opinions. Need for guru? Non-religious Religious – to promote Krishna movement? Enemy is removed. Enemy (self) is renovated Not a precise tool to secure definite outcome

Individual self-discovery process without interim checks (aids) to monitor own progress

On the other hand, the Gita presents gunas as the key sources for individual deception. So, the same word (deception) conveys different perspectives. According to Deng Xiaoping who initiated economic reforms for China to become the third largest economy today (2009) after USA and Japan, “it does not matter whether a cat is black or white, if it catches mice, it is a good cat”. So, although there are still many hidden truths in both the Art of War and the Gita, presently also limited by English translations, the leadership essentials explained in these documents can still be applied to the practice of management. Results are possible, although not always precise. Both documents contain useful guides, but can only be helpful when applied. In summary, a leader decides. Regardless of position or posture, every leader has the inherent duty to perform, just as a bird flies, a fish swims. A leader has to be resilient in order to remain relevant. By focusing on the process instead of rewards, a proper motive to manage man, machines, money and materials would assure results. So, both the Art of War and the Gita are indeed recipes for success. But, they need prudent conformity, not blind compliance, because the business environment is volatile and competitive. Ultimately, the practice of management is an ongoing inter-play of duty, discipline and decorum. However, the efficacy of leadership lies in the character of the leader. Sun Zi’s five leadership traits of courage, benevolence, sincerity, strictness and wisdom are bundled together in the Gita as nishkama karma (selfless action).

Table II. Contrasting Issues consolidated

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Tables III, IV and V showcase the other links between the Art of War and the Gita when applied to leadership.

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Recommendations for research Not included in this analysis are empirical case studies to showcase how both documents are actually linked in business. Although Chu (2005) has combined both the Art of War and the Gita together, her analysis is restricted to the support Lee Zhong Wu’s Thick Black Theory (Chu, 2005, pp. 353-64) that promotes a shield against self-doubt and a spear to take action regardless of consequences, although not ruthless.

The Bhagavad Gita, chapter summaries

Associated parts in Sun Zi’s Art of War Applied to leadership

Karma Chapter 1: Self-doubt – SZ: chapter 3, line 23 – “A yoga overcomed by the need to kill confused army leads to own relatives, Arjuna gives up another’s victory.” his determination to fight

Table III. Leadership aspects in the Art of War and Karma joga

Paralysis of analysis; Bypass a business opportunity due to own confusion or lack of courage for risk Chapter 2: Spirituality of being SZ: chapter 1, line 17 – “All The corporation prevails, in – Death is only an illusion. The warfare is based on spite of regular changes in soul travels from life to life by deception.” management personnel changing the body as garment. Controlling material pleasures strengthens individual will Remain relevant, lifelong Chapter 3: Selfless action – By No mention of alignment with a supreme entity (GOD) learning aligning with the supreme purpose of the universe, a selfrealized person enjoys the pleasure from within while instilling discernment in others Chapter 4: Wisdom in action – SZ: chapter 7, line 31 – “To Be the mentor or be mentored Everyone needs a guru to guide: a surrounded enemy you must leave a way of escape.” Wisdom is the end of selfless action; Knowing is the fruit of SZ: chapter 2, line 19 – “Treat captives well and doing care for them.” Chapter 5: Sanctification of SZ: chapter 10, line 19 – “A Abundance attitude: The pie work – A detached worker general who is advancing is big enough for all. A performs dutifully with own does not seek personal fame holistic approach: synergy rhythm and purpose. This and in withdrawing is not and alignment with a bigger person sees divine essence in all concerned with avoiding purpose beings punishment” Chapter 6: Meditation tames the SZ: chapter 11, line 42 – “It With order, individual time turbulent mind. Once in full is the business of a general is multiplied. Helicopter consciousness of the Supreme to be serene and inscrutable, view – see the “big picture” Being (samadhi), the person impartial and selfand not be disturbed by lives in spiritual freedom controlled.” (see also Gita, mundane distortions or (moksha). But this is extremely chapter 12) minor deviations that rare. Only few have attained correct pathway to ultimate glimpses goal

Jnana yoga

The Bhagavad Gita, chapter summaries

Associated parts in Sun Zi’s Art of War

Chapter 7: Supreme truth – Everything is prakiti (lifeless and dark) until illuminated by purusha (efficient cause). The three gunas create illusions Chapter 8: Unity with the supreme – Always rebirth except when united with Krishna at time of death. In meditation, focus all energies to the head while repeating the syllable “Om” to resonate with the Supreme Spirit Chapter 9: Devotion – With purity of will and freedom from selfish motives, even a sinner can become good

SZ: chapter 1, line 16 – Think beyond rules of engagement and act “in accordance with what is advantageous and so control the balance.” No mention of a spiritual entity (GOD)

Know own resources and influence; work within such boundaries; leverage on extended networks, where possible Unity in life – congruence of work, play and family to achieve harmony of body, mind and soul

SZ: chapter 10, line 19 – “A general who is advancing does not seek personal fame, and in withdrawing is not concerned with avoiding punishment . . . ” No mention of a spiritual entity (GOD)

Purity of intentions is key to wisdom, but be prudent in accepting truth and giving trust

Chapter 10: Alignment – Krishna is the source of all spiritual wisdom. Loving devotion to Him dispels ignorance and brings forth happiness and fulfillment Chapter 11: Universal form – Krishna reveals to Arjuna his various manifestations from human being to supernatural fire consuming the entire universe Chapter 12: Divine qualities – The faithful will develop friendly, compassionate qualities, look on friend and foe with equal regard, not agitating the world nor being agitated by it, grieves not, lusts not, but let things come and go as they happen

No mention of a spiritual entity (GOD)

Applied to leadership


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Guidance is always available, therefore “ask” but be humble

Dare to dream

SZ: chapter 11, line 42 – “It is Trust, tact and tolerance the business of a general to be lubricate social interactions serene and inscrutable, impartial and self-controlled” (see also Gita, chapter 6)

Further research is needed to focus on the efficacy of leadership (i.e. the most active ingredient, beyond being efficient and effective). Perhaps this research can include a leader’s support from a self-sustaining competence network or an enduring intelligent system that monitors integrity and trust. Another area of research could examine leadership as a calling. Novak (1996) linked the practice of Catholic faith to business as a calling. Havard (2007) examined the application of Christian values for personal excellence in “Virtuous Leadership”.

Table IV. Leadership aspects in the Art of War and Jnana yoga

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Table V. Leadership aspects in the Art of War and Bhakti joga

The Bhagavad Gita, chapter summaries Bhakti Chapter 13: Detachment – yoga Akasha is a space that remains pure even in the midst of impure things. So the Supreme Self can never be tainted even though It dwells in every creature Chapter 14: Wisdom transcends knowledge – Those who have gone beyond the gunas become steadfast and impartial Chapter 15: The supreme self – There is a Supreme Self that is part of Krishna. It becomes the inner Self in every creature. It enters the body at conception, dwells in the body and departs at death. It is the vitality and propulsion of the body. This is Atman Chapter 16: Divine and demonic natures – Everyone has divine and demonic tendencies. Avoid lust, anger and greed while containing pride and selfish desires. Give freely, be sincere, be humble and gentle Chapter 17: Faith – Every person is his faith expressed in his worship and the type of food preferred. However, no act or intention can be added to spiritual growth if it is “faithless”. All work done without faith is nothing Chapter 18: Renunciation – By devotion to duty, everyone can attain perfection by controlling speech, body and mind. Do not share Gita’s wisdom with those who are not ready or those who refuse

Associated parts in Sun Zi’s Art of War Applied to leadership No mention of a spiritual entity (GOD)

Respect private space, otherwise burnout

Insight and foresight as alluded in SZ chapters 3 and 10

Nothing is impossible with willing mind


Reputation goes before the manager and lingers on after his death

SZ: chapter 12, line 17 – “If Nothing in excess you are not in danger, do not fight”


Not just drive but also determination to ensure success

SZ: chapter 6, line 31 – “. . . Embargoes, non disclosure four seasons, none lasts agreements, Need to Know” forever.” SZ: chapter 6, line basis 25 – “. . . everyone can see outward aspects, none understands the way in which I have created victory”

Included in both the Art of War and the Gita are various virtues that need to be calibrated or measured indirectly. For example, the courage, composure, commitment needed for clarity on duty. Lastly is to explore the Principle of Subsidiarity (Rerum Novarum, 1891) inherent in these two documents. When individual dignity and autonomy are respected and secured, then matters that can be resolved, are actually resolved, by the most

competent component, usually in the front line. Leaders should row less and steer more. Both the Art of War and the Gita have rich advice on this issue. For example: . ”Musical notes are only five, yet their melodies are so numerous that one cannot hear all of them” (SZ, chapter 5, line 8). . “Every action is surrounded by defects as fire is surrounded by smoke” (Gita, XVIII, p. 48). Conclusion Both the Art of War and the Gita deal with decision making. Being “detached” in the Gita is to be “aware of being aware” to a constant and continuous commitment to delink fruits of labor from the right to work. However in the Art of War, detachment refers to a warfare expert who must remain anonymous, invisible, traceless and mysterious. So, the process and components to any success should always remain secret. Therefore, while the Indian document describes a selfless duty to personal mastery, the Chinese treatise advocates a faceless person behind every victory. While every leader has a position, it is more important to examine the individual disposition to discern. Among the five key leadership traits in the Art of War, wisdom is a common feature with the Gita. To the Chinese, wisdom refers to insights into intentions and actions, but to the Indians it is a state of spiritual engagement for divine insights. For Sun Zi, work is warfare, and all warfare is based on deception. To win without fighting is the epitome of all efforts. From the Gita, there is constant warfare inside everyone. To overcome, one needs to have the courage, commitment, composure and clarity to discover individual calling as the inevitable purpose in life. Work is aligning aptitude with attitude, which in turn determines the altitude of a leadership. In essence, the Art of War teaches manipulation while the Gita preaches motivation. To the study of leadership, this analysis introduces the concept of leadership resilience. Based on the principles of the Gita, work becomes worship and the desire to do right prevails. This advocates correct behavior (decorum) in leadership beyond strict adherence to corporate governance and the regulatory compliance to prevailing competition rules. Notes 1. Although Bhattathiry (2004) argues that the Gita and Western ideas can be simultaneously drawn from. 2. This is abbreviated as Gita in the quotation extracts. 3. This is abbreviated as SZ in the quotation extracts. References Balakrishnan, A./L.M. (2005), “The philosophy of Bhagavad Gita and its relevance to human resource development”, paper presented at the International Conference on Cultural and Religious Mosaic of South and Southeast Asia: Conflict and Consensus through the Ages, First South and Southeast Asian Association of Study of Religion Conference UNESCO, New Delhi, 27-30 January.


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