Ajay Piramal, Indian Way of Leadership & Cappuccino with Aristotle: Book Launch: The Gym of Leadership by Dr Khandelwal

The Asiatic Library in Mumbai exuded an old-world charm. Sunlight filtered through the tall windows. It cast ?warm shadows on the polished wooden tables and shelves filled with centuries-old wisdom. Aristotle sat across me, sipping his cappuccino with an air of quiet contemplation. Around us, the whispers of history echoed in the stillness.

“So,” Aristotle began, setting his cup down, “leadership in the Indian context. You mentioned the Gita, the Ramayana, and the Mahabharata. What do they teach about the essence of leadership?”

I leaned back. Aroma of coffee was mingling with the faint mustiness of ancient books. “Indian scriptures view leadership as dharma—a duty bound by ethics and responsibility. It’s not about power, but service. The leader is a ?trustee, a custodian, not a ruler.”

Aristotle nodded thoughtfully. “Dharma. A concept of universal order. But how does one lead in alignment with this dharma? Surely, ?it’s not as simple as following rules?”

“No,” I said. “Dharma is dynamic. It depends on context. Take the Bhagavad Gita. Krishna tells Arjuna that leadership begins with self-mastery. A leader must rise above personal emotions, attachments, and fears. Only then can they make decisions for the greater good.”

He tilted his head, intrigued. “Self-mastery. That aligns with my idea of virtue. But tell me, what of the Ramayana? What does Rama teach about leadership?”

“Rama embodies the ideal king,” I said. “His leadership is rooted in sacrifice. He places duty above personal happiness, abandoning his throne and enduring exile to honour his father’s word. Leadership, according to the Ramayana, is about living by example. It’s about integrity, even when the cost is immense.”

Aristotle leaned forward, his fingers tracing the rim of his cup. “A leader who sacrifices. Interesting. But is this always wise? Can sacrifice not weaken the leader’s position?”

“True,” I said. “The Ramayana shows the ideal. But the Mahabharata offers a more nuanced view. Here, leaders like Yudhishthira and Krishna navigate the complexities of power, morality, and conflict. Yudhishthira’s adherence to dharma leads to suffering, while Krishna shows that leadership sometimes requires bending rules for the greater good.”

“Bending rules?” Aristotle’s eyebrow arched. “You mean, pragmatism over idealism?”

“Exactly,” I said. “Krishna’s leadership in the Mahabharata is strategic. He prioritizes outcomes over rigid principles. He teaches that a leader must adapt to circumstances, even if it means making uncomfortable choices.”

He smiled faintly. “This reminds me of my Politics. Leadership must balance virtue with practicality. But tell me, how does one reconcile this tension—between integrity and pragmatism?”

“By focusing on intent,” I said. “Indian scriptures emphasize the why behind actions. Krishna tells Arjuna to act selflessly, without attachment to results. Leadership isn’t about personal gain but about serving a higher purpose. If the intent is pure, even difficult choices can be justified.”

Aristotle nodded slowly, his gaze drifting to the rows of ancient texts. “Purpose, service, selflessness. These are noble ideals. But does your modern India uphold them? Do today’s ?corporate leaders reflect these teachings?”

I sighed, my fingers tracing the edge of the coffee cup. “Not always. Many ?corporate leaders today chase power, not service. They prioritize optics over substance, ambition over ethics. The gap between ancient ideals and modern practices is stark.”

“And yet,” he said, his voice gentle, “these scriptures remain relevant. How do you propose they guide corporate leadership?”

“By reframing leadership as a journey, not a destination,” I said. “The Gita teaches mindfulness—staying present, focused on the task at hand. The Ramayana emphasizes humility and accountability. The Mahabharata reminds us that leadership is messy, full of dilemmas, and demands courage.”

Aristotle looked at me keenly. “And what of the leader’s responsibility to their people? How do these texts address that?”

“In Indian thought,” I said, “a leader is a raj rishi—a philosopher-king. They combine wisdom with compassion. The welfare of the people comes first. Krishna advises Arjuna to see himself as a servant of society, not its master. Leaders are judged not by their power, but by the well-being of their people.”

He tapped the table lightly. “This is profound. Leadership as service, not dominance. Yet service requires strength. How do these texts ensure that leaders remain strong while serving others?”

“By emphasizing resilience,” I said. “The Gita speaks of equanimity—treating success and failure alike. Leaders must stay rooted, unshaken by praise or criticism. The Ramayana shows how Rama endures trials without losing his resolve. And Krishna teaches adaptability, turning setbacks into opportunities.”

Aristotle smiled. “Resilience, adaptability, and service. A trinity of virtues. And yet, leadership must also inspire. How do these scriptures address inspiration?”

“Through example,” I said. “Rama inspires through his unwavering adherence to values. Krishna inspires through his wisdom and vision. Indian scriptures teach that inspiration doesn’t come from words, but actions. A true leader leads by doing, not by saying.”

The sun dipped lower. A golden glow spread ?across the library’s marble steps. Aristotle looked out the window, his expression contemplative.

“Your scriptures,” he said finally, “are a treasure of wisdom. They teach not just how to lead, but why to lead. A leader is not born for glory, but for service. Not for ambition, but for duty. This, I think, the world must remember.”

I raised my cup in agreement. “To leadership. Rooted in purpose, guided by ethics.”

He raised his own. “And to the timeless lessons of dharma. May your leaders find the courage to follow them.”

The clink of our cups was quiet, but in that moment, it felt like a resounding affirmation—of wisdom, of purpose, and of leadership that transcends time.

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