MAJOR RESEARCH PROJECT

On
A STUDY OF CONSUMER PERCEPTION ON PATANJALI
PRODUCTS IN INDORE
For partial fulfillment of the requirement for the Degree of
Master of Business Administration (Full-Time)
Batch 2014-16

Submitted to:

Submitted by:

Prof. GaganBhati

Ajit rawat

MBA 4thsem
IPS

ACADEMY

Rajendra nagar, A.B. Road, Indore- 452012 (MP)

PREFACE

The bookishknowledge of any program, which we get from educational institutions, is

To make the students aware of the working of the business world every student of
MASTER OF BUSINESS ADMINISTRATION (4 thSem) has to undergo a major research
project where he/she experiences many aspects of business under the supervision of
Professional Managers.

I strongly believe that the knowledge gained from this experience is more than the
knowledge gained from the theories in the book.

PLACE: INDORE
Student Name
DATE:

Ajit Rawat

INDEX

Particulars

Page No.
7

Introduction

15

History of Company

20

Literature Review

20

Rationale of Study

21

Objectives of the Study

22

Research Methodology

23

Data Analysis & Interpretation

24

Summary of Findings

25

Suggestions

26

Conclusion

27

Bibliography / Webliography

28

Questionnaire

INTRODUCTION

Patajali () is a proper Indian name. Several important Sanskrit works are

The author of the Mahbhs y a, an advanced treatise on Sanskrit grammar and

dated (as one of the grammatical examples he uses makes reference to the siege of
the town of Sket by the Greeks, an event known from other sources to have
taken place around 120 BC).
The compiler of the Yoga Stras , an important collection of aphorisms on Yoga
practice, who, according to some historians, was a notable person of Samkhya.

contemporaneous with Ishvarakrishna'sSamkhya-karika around AD 400 . He was

Patanjali is one of the 18 siddhars in the Tamil siddha (Shaiva) tradition.

The author of an unspecified work of medicine (yurveda).

In some Sanskrit grammatical works, Patajali is called "the man from Gonarda".
Gonarda is the ancient name of Gonda - a district of Uttar Pradesh, about 50 km north of
Ayodhya. Greek chronicles mention about Patanjali, when they laid their siege on Saket
i.e. Ayodhya in 2nd century BC. This implies that Patajali most probably was from
Gonda, a district of immense importance where Buddha and Mahavira resided. In fact
Shravasti, just off Gonda, further to north, was a center of power during that millennium
and was the capital of the said Janapad. Beside, this was an area of traditional Sanskrit
learning. Some hold the view that he was born at the "Gonarda" situated at Thiru Kona
Malai, Sri Lanka. This tradition is corroborated in Tirumular's seventh-century Tamil
Tirumandhiram, which describes him as hailing from ThenKailasam (Koneswaram
templeTrincomalee), and tradition has him visiting the ThillaiNataraja Temple,
Chidambaram, where he wrote the CharanaShrungarahitaStotram on Nataraja.
5

The compound name Patajali has been explained by Sanskrit commentators in two
ways. The first explanation of the word is ajalaupatanitipatajali (Patajali is one
falling into folded hands), which is a mayravyaakdi compound with
akandhvdiSandhi. The name comes from a legend about his birth which says that es a,
the divine serpent-king, incarnated as a snakelet and fell into the folded hands (Anjali
Mudra) of a Brahmin.[9] The second explanation parses the word as a Bahuvrihi
compound patantonamakryatvenajannmajalayoyaminviayea
(He for whom the

folded hands of people are falling is Patajali). The compound name Patanjali: "Patan" is
'bank' and That the Patajalis who wrote on Yoga and on grammar were two different
scholars was compellingly argued by the great scholar of Sanskrit literature, Louis
Renou. Many outstanding scholars since then have re-examined the question and come to
the same conclusion.[12]
The tradition that one Patajali wrote treatises on grammar, medicine and yoga is
memorialised in a verse by Bhoja at the start of his commentary on the Yogasutras. This
tradition is discussed by Meulenbeld.who traces this "relatively late" idea back to Bhoja
(11th century), who was perhaps influenced by a verse by Bhartr hari (ca. 5th century)
that speaks of an expert in yoga, medicine and grammar who, however, is not named.
n the grammatical tradition, Patajali is believed for the reason given above to have
lived in the second century BCE . Some say that he lectured on Paninian grammar at a
place called Ngakpa, which is identified with modern day Nagakuan (Hindi: )]
He lectured for 85 days, which resulted in the 85 hnikas or "daily lessons" of the
Mahbh ya. Many writers in the grammar tradition, including Bhat t ojDks ita
,
HariDks ita, NgeaBhat t a, and Kaunda Bhat t a, held Patajali to be an incarnation of
the mythical serpent es a.
In the Yoga tradition, Patajali is a revered name and has been deified by many groups,
especially in the Shaivitebhakti tradition. It is claimed by some that Patajali is an
incarnation of the mythical serpent Ananta. This Patajali's oeuvre comprises the sutras
about Yoga (Yogatra) and the commentary integral to the sutras, called the Bhya.
In
the past, the sutras and the Bhas ya have been considered by some to have had different
authors, the commentary being ascribed to "an editor" (Skt. "vysa"). However, a recent
comprehensive re-examination of all the evidence has confirmed the view of many older
Sanskrit authors in the period before 1000 that one and the same person composed the
sutras and the Bhya
commentary. The same study also confirms the date of composition
of this work as falling in approximately 400 BC.
In one popular legend, Patajali was born to Atri and his wife Anasuya (this would make
him go back to the time of the creation by Brahma). According to this tradition, Anasuya
had to go through a stern test of her chastity when the Trimurti themselves came as
6

Bhikshuks and asked her for Bhiksha. She passed their test by accepting them as her
children and fed them. She got the boon where all the three Murtis will be born to them.
They were Soma Skandan or Patajali, Dattatreya, and Durvasa.
The Yoga tradition is much older, there are references in the Mahbhrata, and the Git
identifies three kinds of yoga. The Yoga Stras codifies the royal or best (rja) yoga
practices, presenting these as an eight-limbed system (ahtnga). The philosophic
tradition is related to the Sankhya school. The focus is on the mind; the second sutra
defines Yoga it is the cessation of all mental fluctuations, all wandering thoughts cease
and the mind is focused on a single thought.
In contrast to the focus on the mind in the Yoga sutras, later traditions of Yoga such as the
Hatha yoga focus on more complex asanas or body postures.
Relevance of his contribution to yogic traditions
Patajali defended in his yoga-treatise several ideas that are not mainstream of either
Sankhya or Yoga. He, according to the Iyengar adept, biographer and scholar Kofi Busia,
acknowledges the ego not as a separate entity. The subtle body lingasarira he would not
regard as permanent and he would deny it a direct control over external matters. This is
not in accord with classical Sankhya and Yoga.
Although much of the aphorisms in the Yoga Sutra possibly pre-datesPatanjali, it is clear
that much is original and it is more than a mere compilation. The clarity and unity he
brought to divergent views prevalent till then has inspired a long line of teachers and
practitioners up to the present day in which B.K.S. Iyengar is a known defender. With
some translators he seems to be a dry and technical propounder of the philosophy, but
with others he is an empathic and humorous witty friend and spiritual guide.
Mahbhs ya
The Mahbhs ya ("great commentary") of Patajali on the As t dhyyof Pn ini is a
major early exposition on Pn ini, along with the somewhat earlier Varttika by Katyayana.
Here he raises the issue of whether meaning ascribes to a specific instance or to a
category:
Now what is 'meaning' (artha) [of a word]? Is it a particular instance (dravya) or a
general shape (Akriti)?
This discussion arises in Patanjali in connection with a sutra that states that a plural form
may be used in the sense of the singular when designating a species.

Another aspect dealt with by Patanjali relates to how words and meanings are associated
Patanjali claims habdapramNaH that the evidentiary value of words is inherent in
them, and not derived externally the word-meaning association is natural. The argument
he gives is that people do not make an effort to manufacture words. When we need a pot,
we ask the potter to make a pot for us. The same is not true of words we do not usually
approach grammarians and ask them to manufacture words for our use. This is similar to
the argument in the early part of Plato's Cratylus, where morphemes are described as
natural, e.g. the sound 'l' is associated with softness.
These issues in the word-meaning relation (symbol) would elaborated in the Sanskrit
linguistic tradition, in debates between the Mimamsa, Nyaya and Buddhist schools over
the next fifteen centuries.