MAJOR RESEARCH PROJECTOn 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. Gagan Bhati Ajit rawat MBA 4th sem IPS ACADEMY Rajendra nagar, A.B. Road, Indore- 452012 (MP) 1 PREFACE The bookish knowledge of any program, which we get from educational institutions, is not enough to be used in our day-to-day life. The more practical knowledge we have, the more beneficial it is for our learning. 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 2 CERTIFICATE This is to certify that Mr. Ajit rawat Student of Institute of Business Management and Research, IPS Academy, Indore of MBA (Full time) program has prepared Major research Project report on topic To study of consumer perception on” A STUDY OF CONSUMER PERCEPTION ON THE PATANJALI PRODUCTS IN INDORE ” under my guidance. Internal Examiner (Guide) External Examiner Director IBMR, IPS Academy 3 AJIT RAWAT MBA (4thsem) 2014-16 4 .STUDENT DECLARATION I Ajit rawat Student of Institute of Business Management and Research. IPS Academy. Indore of MBA (Full time) program has prepared Major research Project report on the topic “A STUDY OF CONSUMER PERCEPTION ON THE PATANJALI PRODUCTS IN INDORE”. The Research as per my knowledge is original and genuine and not published in any research Journal previously. I am thankful to my faculty guide who gave me detailed instructions during my MRP. Therefore. Gagan Bhati and who despite their busy schedule were able to find some time to guide me through trouble and solve my problems to the best of abilities. I take pleasure in beginning the most beautiful part of the report. Without their unfailing guidance. Gagan Bhati . 5 Prof. Now.ACKNOWLEDGEMENT I often wondered why the project reports always began with acknowledgement. did I realize that project report involves not just the researcher but so many people that help in making the research possible. when I have undertaken project myself. encouragement and patience this project would not have been possible. I fall short of words to express my gratitude to my guide Prof. It has been a learning experience under him/her. 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 6 . Several important Sanskrit works are ascribed to one or more authors of this name. This tradition is corroborated in Tirumular's seventh-century Tamil Tirumandhiram. Sri Lanka. contemporaneous with Ishvarakrishna's Samkhya-karika around AD 400 . and tradition has him visiting the Thillai Nataraja Temple. The compiler of the Yoga Sūtras . Greek chronicles mention about Patanjali. This Patañjali's life is the only one which can be securely ṣ dated (as one of the grammatical examples he uses makes reference to the siege of the town of Sāketā by the Greeks. The author of an unspecified work of medicine (āyurveda). was a center of power during that millennium and was the capital of the said Janapad. an important collection of aphorisms on Yoga practice. Patañjali is called "the man from Gonarda". and a great deal of scholarship has been devoted over the last century or so to the issue of disambiguation. just off Gonda. Chidambaram. which describes him as hailing from Then Kailasam (Koneswaram temple Trincomalee). 7 . Ayodhya in 2nd century BC. He was native to Kashmir. when they laid their siege on Saket i.INTRODUCTION Patañjali (पतञ्जलल) is a proper Indian name. In fact Shravasti. about 50 km north of Ayodhya. further to north. This implies that Patañjali most probably was from Gonda. Some hold the view that he was born at the "Gonarda" situated at Thiru Kona Malai. Amongst the more important authors called Patañjali are: The author of the Mahābhās ṣya. who. Beside.e. Patanjali is one of the 18 siddhars in the Tamil siddha (Shaiva) tradition. Gonarda is the ancient name of Gonda . an advanced treatise on Sanskrit grammar and linguistics framed as a commentary on Kātyāyana'svārttikas (short comments) on Pān ṣini'sAṣ ṣtādhyāyī. was a notable person of Samkhya. In some Sanskrit grammatical works. a district of immense importance where Buddha and Mahavira resided. this was an area of traditional Sanskrit learning. an event known from other sources to have taken place around 120 BC). according to some historians. where he wrote the CharanaShrungarahitaStotram on Nataraja.a district of Uttar Pradesh. called the Bhāṣya. especially in the Shaivitebhakti tradition. The same study also confirms the date of composition of this work as falling in approximately 400 BC. Many outstanding scholars since then have re-examined the question and come to the same conclusion. It is claimed by some that Patañjali is an incarnation of the mythical serpent Ananta. n the grammatical tradition. The first explanation of the word is añjalaupatanitipatañjali (Patañjali is one falling into folded hands). and Kaunda Bhat ṣt ṣa. 5th century) that speaks of an expert in yoga. In the Yoga tradition. which resulted in the 85 Āhnikas or "daily lessons" of the Mahābhāṣ ṣya. Many writers in the grammar tradition. However. medicine and yoga is memorialised in a verse by Bhoja at the start of his commentary on the Yogasutras. This Patañjali's oeuvre comprises the sutras about Yoga (Yogaṣūtra) and the commentary integral to the sutras. ṣ In the past. The compound name Patanjali: "Patan" is 'bank' and That the Patañjalis who wrote on Yoga and on grammar were two different scholars was compellingly argued by the great scholar of Sanskrit literature. is not named. The name comes from a legend about his birth which says that Śes ṣa.who traces this "relatively late" idea back to Bhoja (11th century). which is a mayūravyaṁṣakādi compound with śakandhvādiSandhi. 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 Bhāṣya ṣ commentary. HariDīks ṣita.[12] The tradition that one Patañjali wrote treatises on grammar.[9] The second explanation parses the word as a Bahuvrihi compound patantonamaṣkāryatvenajanānāmañjalayoyaṣminviṣayeṣa (He for whom the ṣ folded hands of people are falling is Patañjali). 8 .The compound name Patañjali has been explained by Sanskrit commentators in two ways. "vyāsa"). medicine and grammar who. Louis Renou. NāgeśaBhat ṣt ṣa. including Bhat ṣt ṣojīDīks ṣita . This tradition is discussed by Meulenbeld. Some say that he lectured on Paninian grammar at a place called Nāgakūpa. Patañjali is a revered name and has been deified by many groups. incarnated as a snakelet and fell into the folded hands (Anjali Mudra) of a Brahmin. the divine serpent-king. the commentary being ascribed to "an editor" (Skt. Patañjali is believed – for the reason given above – to have lived in the second century BCE . the sutras and the Bhas ṣya have been considered by some to have had different authors. which is identified with modern day Nagakuan (Hindi: ननागकक आआ)] He lectured for 85 days. held Patañjali to be an incarnation of the mythical serpent Śes ṣa. however. who was perhaps influenced by a verse by Bhartr ṣhari (ca. Although much of the aphorisms in the Yoga Sutra possibly pre-dates Patanjali. Dattatreya. Iyengar is a known defender. The Yoga Sūtras codifies the royal or best (rāja) yoga practices. along with the somewhat earlier Varttika by Katyayana. According to this tradition. all wandering thoughts cease and the mind is focused on a single thought. and the Gitā identifies three kinds of yoga. This is not in accord with classical Sankhya and Yoga. Patañjali was born to Atri and his wife Anasuya (this would make him go back to the time of the creation by Brahma).S. With some translators he seems to be a dry and technical propounder of the philosophy. later traditions of Yoga such as the Hatha yoga focus on more complex asanas or body postures.In one popular legend. biographer and scholar Kofi Busia. In contrast to the focus on the mind in the Yoga sutras. They were Soma Skandan or Patañjali. Relevance of his contribution to yogic traditions Patañjali defended in his yoga-treatise several ideas that are not mainstream of either Sankhya or Yoga. according to the Iyengar adept. He. She got the boon where all the three Murtis will be born to them. Anasuya had to go through a stern test of her chastity when the Trimurti themselves came as Bhikshuks and asked her for Bhiksha. it is clear that much is original and it is more than a mere compilation. The focus is on the mind. but with others he is an empathic and humorous witty friend and spiritual guide. the second sutra defines Yoga – it is the cessation of all mental fluctuations. She passed their test by accepting them as her children and fed them. The subtle body lingasarira he would not regard as permanent and he would deny it a direct control over external matters. acknowledges the ego not as a separate entity. there are references in the Mahābhārata. presenting these as an eight-limbed system (aṣhtānga).K. The philosophic tradition is related to the Sankhya school. The Yoga tradition is much older. Here he raises the issue of whether meaning ascribes to a specific instance or to a category: 9 . 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. Mahābhāṣya The Mahābhās ṣya ("great commentary") of Patañjali on the As ṣt ṣādhyāyīof Pān ṣini is a major early exposition on Pān ṣini. and Durvasa. especially in Bhartrihari (6th century CE). preceding the actual utterance. Sphota Patanjali also defines an early notion of sphota. the minimum distinction that defines semantically distinct sounds. e. distinct from variants produced in actual enunciation. Nyaya and Buddhist schools over the next fifteen centuries. a ṣphoTa (from ṣphuT. Another aspect dealt with by Patanjali relates to how words and meanings are associated – Patanjali claims ṣhabdapramâNaH – that the evidentiary value of words is inherent in them. Thus a phoneme is an abstraction for a range of sounds. In Patanjali. 10 . and not derived externally – the word-meaning association is natural.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. Thus. This is similar to the argument in the early part of Plato's Cratylus. The same is not true of words – we do not usually approach grammarians and ask them to manufacture words for our use. in debates between the Mimamsa. However.g. akin to the lemma. This concept has been linked to the modern notion of phoneme. which would be elaborated considerably by later Sanskrit linguists like Bhartrihari. Patañjali's writings also elaborate some principles of morphology (prakriyā). where morphemes are described as natural. a single letter or 'sound' (varNa) such as k. the sound 'l' is associated with softness. The noisy element (dhvani. In general. In the context of elaborating on Pān ṣini's aphorisms. in the later tradition. The argument he gives is that people do not make an effort to manufacture words. p or a is an abstraction. in later writings. he also discusses Kātyāyana's commentary. which are also aphoristic and ṣūtra-like. the notion of ṣphoTa changes to become more of a mental state. These issues in the word-meaning relation (symbol) would elaborated in the Sanskrit linguistic tradition. When we need a pot. we ask the potter to make a pot for us. he defends many positions of Pān ṣini which were interpreted somewhat differently in Katyayana. but the sphoTa remains unaffected by individual speaker differences. these were transmitted as embedded in Patañjali's discussion. audible part) can be long or short. spurt/burst) is the invariant quality of speech. 000 11 . the 1968 text and translation by S. He also sheds light on contemporary events. greed. Patanjali's objectives are more metaphysical. So Patanjali came to this earth to give this knowledge of yoga which came to be known as the yoga sutras.000 heads. maintaining the purity of texts (rakṣha). We will begin with a story. all the munis and rishis approached Lord Vishnu to tell him that even though He (incarnated as Lord Dhanvanthari) had given them the means to cure illnesses through Ayurveda. Patanjali also writes with a light touch. Patanjali said he was not going to discuss the yoga sutras unless 1. and atheists) seems relevant for religious conflict even today: the hostility between these groups was like that between a mongoose and a snake. he gave them Adishésha. but mental and emotional illness too that needs to be dealt with. Joshi and J.H. the symbol of awareness. They also wanted to know what to do when people got sick. Subsequently a number of other editions have come out. who took birth in the world as Maharishi Patanjali. The text of the Mahābhāṣ ṣya was first critically edited by the 19th-century orientalist Franz Kielhorn.Metaphysics as grammatical motivation Unlike Pān ṣini's objectives in the Ashtyadhyayi. Anger. How does one get rid of all these impurities? What is the formula? Vishnu was lying on the bed of snakes — the serpent Adishésha with a 1. versus the heterodox. although a close examination of actual Sanskrit usage by Woods showed no similarities in language or terminology. nAṣtika groups (Buddhism. the greatest and most effective way of conveying knowledge.F. clarifying ambiguity (aṣamdeha). Regrettably. people still fell ill. the latter work is incomplete. When the Rishis approached Him. and also the pedagogic goal of providing an easier learning mechanism (laghu). which is to distinguish correct forms and meanings from incorrect ones (ṣhabdaunuṣhaṣana). commenting on the recent Greek incursion. Once upon a time. Roodbergen often being considered definitive. lust. These include the correct recitations of the scriptures (Agama).D. Jainism. his comment on the conflicts between the orthodox Brahminic (Aṣtika) groups. For example. who also developed philological criteria for distinguishing Kātyāyana's "voice" from Patañjali's. Sometimes it is not just physical illness. and also on several tribes that lived in the Northwest regions of the subcontinent. long ago. jealousy etc. This stronger metaphysical bent has also been indicated by some as one of the unifying themes between the Yoga Sutras and the Mahābhās ṣya. So Patanjali stayed behind the curtain and he transmitted his knowledge to the 1. while watching a dance by Lord Shiva. Yoga Sutras are considered to serve as the basis of the yogic techniques. how the master was making each of them understand without uttering words from behind the curtain. Each of them absorbed this knowledge. Read on this biography further to know more about Maharishi Patanjali and his philosophy. he fell (pata) into the hands (anjali) of a woman. known as Mahabhasya. such a blast of enthusiasm.) 12 . The path shows the way to live a better life through yoga.the Infinite Cosmic Serpent upon whom Lord Vishnu rests. thus giving him the name Patanjali. It is believed that Maharishi Patanjali was the avatar of AdiShesha . He is considered to be the compiler of the Yoga Sutras. Maharishi Patanjali.000 gathered. Sadhana-pada. Lord Vishnu said that this was because of his harmony with Lord Shiva's energy state. There are no authentic records regarding his birth. "The Father of Yoga". Patanjali had another condition — he would put a screen between him and his students and told them that nobody was to lift the screen or leave. Each one of them experienced such a blast of energy. they could not believe how they were getting this knowledge. So 1. He is also supposed to be the writer of a work on the ancient Indian medicine system. Realizing the value and benefits of Yoga. The exact date of the compilation of the Yoga Sutras is not known. to teach them the great art. AdiShesha decided to be born amongst humans as 'Patanjali'. which serve as a framework for integrating Yoga into the daily routine and leading an ethical life. owing to the practice of Yoga.000 people gathered south of Vindhya Mountains to listen to him. Vibhuti-pada and Kaivalya-pada. Amazed at this. His Life The life history of Patanjali is full of legends and contradictions. compiled 195 sutras. It was an amazing phenomenon and even amongst the students. (Thiṣ iṣ the firṣt poṣt of a brief overview of the Yoga Sutra’ṣ of Patanjali. The sutras.people got together. being an important foundation of temporary yoga. Everybody had to stay in the hall till he finished. Everybody was amazed. The core of Patanjali's teachings lies in the eightfold path of yoga. AdiShesha found it unbearable to support the weight of Lord Vishnu. However. The journey starts with an introduction. But they still had to maintain the discipline. are described in four chapters called Samadhi-pada. As per one legend. Ayurveda. that they could not even contain it. it is believed that they were written somewhere around 200 BC. along with being the author of a commentary on Panini's Ashtadhyayi. he asked Lord Vishnu the reason for the same. Patanjali Yoga Sutras It is said that once. it is with uncertainty that the sutra’s are the work of a single author. "Yoga" in traditional Hinduism involves inner contemplation. The Origins of the Yoga Sutras of Patanjali The Yoga Sutras of Patanjali (YS) were compiled somewhere between 50 BCE and 300 CE (though some portions are likely to be written down earlier) and. It is. one of the six schools or darshanas of Hindu Philosophy. and he is the subject of numerous myths and legends. Little is known about Patañjali’s life. which emphasizes the attainment of wisdom which lies beyond intellect.) is the compiler of the Yoga Sutra. ethics. During the twentieth century the Yoga Sutra became popular around the world. who is the first ego-expansion of Vishnu. He is most likely not identical with Patanjali the Sanskrit grammarian.C. reflects some of the dominant views of yoga preceding and during that period. God. or Brahman. The Yoga Sūtra serves as the basis of the yogasystem known as Raja Yoga.third century B. therefore. although many scholars do not consider these two texts to have been written by the same individual. second . a rigorous system of meditation practice. as a means to improve physical health and harmonize the mind and body. and also the author of a major commentary on Panini's Aṣhtadhyayi. as the practice of Raja Yoga. such anonymity is rule rather than exception in India. a major work containing aphorisms on the philosophical aspects of mind and consciousness. and he is the patron saint of Hindu dancers. who lived around the 2nd century BCE.The Yoga Sutras are ascribed to Patanjali but virtually nothing is known about him.E. and devotion to the one common soul. metaphysics. as a collection. Patañjali (Devanāgarī पतञ्जलल. through meditation. For us westerners it is hard to comprehend the absence of a detailed biography of the author of such a work. Vishnu’s serpent. and is identified with the serpent king Ananta. at least not with any historical certainty. These Yoga Sutras also functioned as a foundation for some later developments in yoga. not a conclusive theoretical account of yoga in that period but rather reflects yogic practice: a manual of yoga as it was experienced and practiced by yogis in that era. himself an incarnation of Vishnu.Mahābhāshya. 13 . Patañjali is believed to be an incarnation of ĀdiS'esha. In addition to this. Though. spread. topics such as the diagnosis of disease. one holding ṣankha. wrote Mahābhās ṣya. [2] The name of Patañjali is also associated with many texts on ayurvedic medicine. The other uplifted hand holds the cakra. but scholars do not accept this as an established fact.An individual named Patañjali. Patañjali has four hands. with the human torso emerging from the coils of the all-powerful serpent who is awakening in the moment of creation. for at least some period. identified the authors of the two works as being the same person. 14 . or discus. Many scholars do not consider these two texts to have been written by the same individual. RhāmabadraDiksita (author of Patanjalicarita) and Sivrama. whose name means 'the endless one. The two folded hands in front of him are both blessing and greeting those who have approached him seeking yoga and its truths. but the tradition conflating them has existed for more than two thouPatañjali is considered to be an incarnation of the serpent Ananta.. on the As ṣt ṣādhyāyīof the early Sanskrit grammarian Pān ṣini. [3] Patañjali is also believed to have been a great dancer. King Bhoja of Dhār and Cakrapānidatta. It both calls students to practice and announces the imminent ending of the world as they have so far known it. the problem of keeping the body healthy and attractive. who was born in Gonarda and lived. that embodies both the turning wheel of time and its associated law cause and effect of sand year. and is worshiped by the dancers of India as their patron saint. [1]Modern scholarship suggests that the two works may have been written several centuries apart. The other two are raised. and the curative properties of drugs are all mentioned in the Yoga Sutras.C. the structure and function of the human body. in Kashmir around 140 B. and two eleventh-century commentators. He is generally depicted in a meditative trance. Patañjali's hands are in the traditional Indian greeting of 'namaste. It is debatable whether all four of these Patañjalis could have been the same person. Patañjali himself is usually depicted as half human and half serpent.' sometimes called an 'añjali' or offering. the conch that embodies the energy of sound.E. Tradition insists that the Patañjali who wrote the ayurvedic text is the same Patañjali who wrote the Yoga Sutraṣ. or Great Commentary.' and who is another form of Adisesa. Two eighteenth-century Indian commentators. although a comparative study of the two works produces no conclusive evidence. The Lord Vishnu sat upon Adisesa before the beginning of creation. History History.Divya Yoga Mandir (Trust). PatanjaliYogpeeth 15 . Vyakaranacharya along with other disciples continue to exalt the traditions and enrich the future with what the trust had enshrined and achieved in its glorious preceding years. Acharya BalkrishnaJiMaharaj. Gonika. Rash Bihari Bose had taken shelter during their operations for freedom movements. Saint Shri Kripalu Dev JiMaharaj was succeeded by his illustrious disciple Pujya Swami Shri Shankar Dev JiMaharaj. its religion and all related aspects. The Myths Like many tales about the world’s spiritual heroes. modern scholars place Patanjali in the second or third century CE and ascribe the medical essays and grammar to various other “Patanjalis. But based on their analyses of the language and the teaching of the sutras. he fell from heaven in the form of a little snake. It was the place where the great patriots like Sh. covered by the gathering dust of centuries neglect. Swami ji founded the Trust in 1995 along with his group of disciples. were rediscovered and extolled. who was the founder of the pure and chaste Hindus traditions of the “GURUKUL KANGRI”. organized a movement of rejuvenation of pristine Indian ancient traditions and renaissance of its glorious and hoary past whereby the country. The truth is that nobody really knows much—not even exactly when the sage lived.Old Building Situated In KripaluBagh Ashram The KripaluBagh Ashram on the blessed land next to the holy Ganges . Concomitant with this noble struggle. Here he’s regarded as an 16 . One version relates that in order to teach yoga on earth. well conversant with Vedic knowledge and an ardent advocate of noble human values. Some practitioners believe he lived around the second century BCE and also wrote significant works on Ayurveda (the ancient Indian system of medicine) and Sanskrit grammar. the story of Patanjali’s birth has assumed mythic dimensions. Swami Kripalu DevJi along with another great spiritualist Swami Shraddhanand. he is joined by an energetic soul with an intense spirit of service. also a great spiritualist & great scholar of Ayurveda and an established name in Vedic philosophy Swami MuktanandjiMaharaj Science Graduate. yet another Philanthropist Pujya Swami Ram Dev JiMaharaj who has dedicated his presence to augment the haloed traditions of the trust based on selfless service and dedicated quest for excellence in education. into the upturned plans (a gesture known as anjali) of his virgin mother. vedic learning and promotion of nationalism. herself a powerful yogini. making him something of a Renaissance man. was built in 1932 by the scholarly erudite and God realized ParamPujya Swami Kripalu Dev JiMaharaj. the mythical center of the universe. which formed the foundation for the system of Natya Yoga.Viyagiramar. Some other traditions feel that his being born in Bharatavarsha – the part of the ancient world corresponding to South Asia – is beneath his godlike status." birth. . But anonymity is typical of the great sages of ancient India. and they refused to take credit for themselves often attributing theire work to some other older teacher. "Climb and But it was KalangicNathar who gave me Patañjali.that so little is known about Patanjali. Review of Literature 17 see. Patañjali as Siddha is also mentioned by the goldsmith-sage Bogar: It was why my Grandfather who said. whose coils are said to support the god Vishnu. He has also written CharanaShrungarahitaStotram on Nataraja. and that he must have been born in the Jambudvipa. Trincomalee. This Tamil tradition also gives his birthplace in South Kailash – Koneswaram temple. The Times It seems odd to us.incarnation of the thousand-headed serpent-king named Remainder (Shesha) or Endless (Ananta). in this time of superstar teachers with their eponymous schools of Soand-So Yoga. The ancient Kali Kautuvam also describes how Patañjali and Vyagrapada gathered along with the gods in Thillai near Chidambaram to watch Shiva and Kali dance and perform the 108 mystic Karanas.andSivayogi Muni all so rightly "Look! This is the path!" – Bhogar 7000 (translation by Layne Little) This tradition also holds that Patañjali was a master of dance. They recognized that their teaching was the outcome of a cooperative group effort that spanned several generations. said. The current marketing management emphasises on satisfying the needs of the customers without any environmental degradation. Eva Muller(1954) reported a study where only one-fourth of the consumers in her sample bought with any substantial degree of deliberation. Marketing as a discipline has evolved over a period of time where the traditional concept imparts that goods were produced to be sold to the customers and the modern marketing states that goods are produced according to the needs and demand of the customers. 18 . income and marital status. The present study selected organic food and cosmetic product categories for assessing the decision of the consumers towards such products. In the second phase. Research Scholar. The author employed questionnaire method in order to reach the objectives of the research.Vishal Kumar Laheri. A total of six manufacturers. carried out study to learn the five stages of consumer decision making process in the example of China. India. Research Scholar FMS. in particular demographic effects such as gender. India. three each from organic food and organic cosmetic products were interviewed to gain insights about the organic industry in India. The Marshallian model ignores the fundamental question of how product and brand preferences are formed. 45 respondents were interviewed to examine their purchase decision with respect to organic food and cosmetic products. Delhi. The results indicate that consumers are not so much aware about the organic products. Anupam. University of Delhi. University of Delhi. The researcher focuses on the facts that affect the consumer decision making process on purchasing imported health food products. Delhi. education. The study identified certain enablers and barriers of organic food purchase which will offer guidelines to the marketers so as to understand the attitude and preferences of consumers towards organic food and cosmetic products. Lee (2005). FMS. & Rao. 2008) A WHO (World Health Organization) study estimates that about 80 percent of world population depends on natural products for 19 . Based on the results obtained. Tyagi. the treatment or prevention of minor ailments and some chronic diseases. One of the common models of consumer decision making process has been offered. all of them have common views as they describe the stages in similar ways. benefits offered and packaging of shampoos. It was observed that consumer’s expectations were quality. Singh. and they are often taken in addition to conventional medicine in the more serious and/or chronic conditions. Guru Ragavendran et al (2009) emphasized in their research that the survey helped them in understanding the consumer perception on brand awareness and position of product in the market. P. Blackwell et al (2006) Five Stages Model of consumer decision making process has also been studied by a number of other researchers. 2013] Herbal Medicines are used in the modern day for health maintenance. (Sharma. [Samojlik. Shanker. as a result an improvement of 8% to 12. integrated marketing communication was suggested. Although different researchers offer various tendencies towards the definitions of five stages. 1998] The Indian herbal drug market is about $ one billion and the export of herbal crude extracts is about $ 80 million.Analysis of five stages of consumer decision making process indicate that impact of family members on the consumer decision making process of purchasing imported health food products was significant. The sales of these drugs account for almost 50% of the herbal medicine market. [Brower.6% was observed in target population. & Jha. Keller.2014) marketing. (2006) different people have different perceptions of objects or events based on theinteractions of two types of factors that are stimulus factors and individual factors. 2011) The worldwide herbal market products are around $6.their health care instead of modern medicines primarily because of side effects and high cost of modern medicine. perceptions are more important than reality because perceptions affect consumers‟ actual behaviour.2 billion and estimated to reach $5 trillion by the year 2050 (Kotler. RATIONALE OF STUDY 20 . (WHO & Kumar &Janagam. According to Kurtz and Boone. Koshy. OBJECTIVES 21 . financial conditions) and external (customers. These strategies are made keeping in to consideration all the internal (employees. stake holders. These strategies directly help the company to increase the demand for its customer product which then helps increase the sales. competitors) factors.Each company makes its own strategies for its products and brand. people are moving towards healthier lifestyle. Since nowadays. pricing strategies distribution strategies etc. These strategies could be promotional strategies. thus trough this study I want to know consumers perception towards herbal products and strategies used by the company to distribute its products on the basis of customers buying behaviour in Indore region. RESEARCH METHODOLOGY 22 . • To study the satisfaction level of consumers after using ‘PATANJALI’ Products. • To know the attributes that a customer keeps in mind while buying ‘PATANJALI’ Products.The study in hand is conducted keeping in view the following objectives: • To study the brand perception of ‘PATANJALI’ in minds of Consumers. research reports and government documents were reviewed to get the insight of the previous interventions that the stakeholders and policy makers have already in place. Journals. The questionnaire design is built up to know the type of products people use. articles.This research is based on primary data collected through questionnaires from 100 users of Patanjali Products within Punjab. Also websites of natural products manufacturing company and online document were investigated to conduct this research. Secondary sources have been used to collect information about ‘Patanjali’ brands. the reason for their buying such product and their post buying satisfaction level from that product. ANALYSIS AND INTERPRETATION OF RESULTS 23 . 18% of people disagree because they are not aware of the products of Patanjali. 3. 70% of the users taken under study are females who can perceive to be more interested in buying herbal cosmetics. And they also agree that Patanjali products are herbal and chemical-free. nearly 2/3 rd of the users age between 20-40 years. 44% of people strongly agreed that Patanjali provide large variety of products with good quality and fair prices.e. 32% of people agreed that Patanjali products are excellent and satisfied with the product. 2. They also believe that Patanjali products have appealing packaging and have good brand image. 18% are disagree. Looking at the gender distribution. 6% strongly disagree to the statement of consumer perception of Patanjali Products.The above response shows that the 32% strongly agree. 44% agree. 1. 4. 6% of people are strongly disagree. dominant portion i. FINDINGS 24 . Out of 100 users. SUGGESTIONS 25 . nearly 2/3rd of the users age between 20-40 years. Some people think that patanjali product is a god brand and they are satisfied with their variety of product. dominant portion i.e. Looking at the gender distribution. 3. 2. Before buying patanjali product people keep in mind that the product is good in variety or chemical free.The data collected through 100 questionnaires is analyzed. 70% of the users taken under study are females who can perceive to be more interested in buying herbal cosmetics. nearly half of the users are students who are pursuing studies followed by35% of service class users. 57% of people agreed that Patanjali products are excellent and satisfied with the product. Out of 100 users. In Occupation frequency. 1. Rising above the noise of advertising. 3) They have to focus back on product efficacy. Patañjali’s marketing strategy should attract long term consumers. 4) They can increase their outlet and stores.1) To make a successful product. 2) They can increase their distribution channels. 26 . However. pure roots. It may be due to ability of the product to cure the problem. Patanjali in order to retain more customers and satisfy them. 27 . It may be because of reasonable price of the product. Patanjali is enjoying the advantageous position in market through spirituality element involved in its products. must fulfil the claims made by the company before any other brand may mushroom up and take away the benefits of marketing through spirituality. Vindhya herbals.CONCLUSION The Findings in the paper show that there are many significant factors that together make up the buying decision of the product. a large portion of the user is satisfied from Patanjali products. The satisfaction brings in the retention of customer. Customers’ perception towards a brand is built largely on the satisfactory value the user receives after paying for the product and the benefits the user looks for. In the above study. it should not ignore the competitors like Naturals. University of Delhi. WEBSITESwww.patanjaliayurved. Research Scholar FMS. India. Delhi.org 28 .Marketing Management.Vishal Kumar Laheri. Research Scholar.acdemia.himalayaninstitute. Anupam. India. FMS.net www. Philip Kotler Refrences. Delhi. University of Delhi.edu www.BIBLIOGRAPHY Books. Are you aware of the Patanjali products? a) Yes [ ] b) No [ ] 29 . Gender: a). Name: _____________________________________ 2. Above 50 years [ ] 3. Marital Status: a). Illiterate 5. Upto Graduate c). Female _____ 4. Qualifications a). Male _____ b). Unmarried [ ] 6. Age: a). Upto HSC b). Married [ ] b). 25-50 years [ ]c).Upto Post Graduate & others d). Below 25 years [ ] b).QUESTIONNAIRE DEMOGRAPHIC PROFILE 1. 9% 25% 52% 6% 8% 77% people strongly agree that patanjali offers large variety of product while 17% people think that patanjali has not offers large variety of product. Do you agree Patanjali offers a large variety of products? a) Agree [ ] b) Disagree [ ] d) Strongly agree [ ] Strongly agree 25% c) Neutral [ ] e) strongly disagree [ ] Agree neutral 52% Strongly 8% disagree 9% 6% disagree Stongly disagree.7. 30 . Do you agree that Patanjali products are of high quality? a) Agree [ ] b) Disagree [ ] d) Strongly agree [ ] Strongly agree 29% c) Neutral [ ] e) strongly disagree [ ] agree neutral 57% 2% Disagree Strongly 8% disagree 4% Column1 Agree Disagree Neutral Strongly agree Strongly disagree 4% 29% 57% 2% 8% 86% people believe that patanjali offers good quality of product but 14% customers are not satisfy with the quality of product. 31 .8. 32 . Do you agree the prices of the Patanjali products are fair? a) Agree [ ] b) Disagree [ ] d) strongly agree [ ] Strongly agree 44% c) Neutral [ ] e) strongly disagree [ ] agree neutral 31% 5% Agree Disagree Strongly agree Strongly disagree disagree Strongly 10% disagree 10% Neutral 10% 31% 44% 10% 5% 75% customer thinks that the price of patanjali products are fair but 25% customer thinks that the price of the product are not fair.9. 33 .10. Do you agree that the Patanjali products have appealing packaging? a) Agree [ ] b) Disagree [ ] d) strongly agree [ ] Strongly agree 29% c) Neutral [ ] e) strongly disagree [ ] agree neutral 42% 4% disagree Strongly 17% disagree 8% Column1 Agree Disagree Neutral Strongly agree Strongly disagree 8% 42% 29% 4% 17% 71% customer believes that patanjali product is good packaging while 29% customers is not satisfied with the packaging. 11. 34 . Do you agree that Patanjali products have natural ingredients? a) Agree [ ] b) Disagree [ ] d) strongly agree [ ] Strongly agree 29% c) Neutral [ ] e) strongly disagree [ ] agree Neutral 71% 0 disagree Strongly 0 disagree 0 Column1 Agree Strongly Disagree 29% 71% 71% customer agree that patanjali products have natural ingredients and 29% customer fully agreed that patanjali have natural ingredients. 12. Do you agree that you are satisfied with the patanjali product? a) Agree [ ] b) Disagree [ ] d) strongly agree [ ] Srongly agree 22% c) Neutral [ ] e) strongly disagree [ ] agree neutral 45% 0 disagree Strongly 19% disagree 14% Column1 Agree disagree strongly agree strongly disagree 15% 45% 22% 19% 67% customers are satisfy with patanjali product while 33% customer are not satisfy with patanjali product. 35 . Have you faced any problem while using the product? a) Yes [ ] yes 78% b) No [ ] N0 22% no.13. 22% yes. 78% 78% customer are happy and they do not face any problem while 22% customer are facing problem with patanjali product. Do you agree that Patanjali products are chemical-free? 36 . 14. a) Agree [ ] b) Disagree [ ] d) strongly agree [ ] Strongly agree 18% c) Neutral [ ] e) strongly disagree [ ] agree neutral 49% 10% disagree Strongly 5% disagee 18% Column1 agree disagree strongly agree strongly disagree neutral 18% 49% 18% 10% 5% 67% customer believe that patanjali is a chemical free product while 33% people thinks tha patanjali is not chemical free product. 37 . 84% 95% people thinks that patanjali product have made a good brand image while few peoples are not agree with that. 3% strongly agree. 2% agree. 11% disagree. Do you agree that Patanjali products have made a good brand image? a) Agree [ ] b) Disagree [ ] c) Neutral [ ] d) strongly agree [ ] e) strongly disagree [ ] Strongly agree neutral 84% agree 11% 0 disagree Strongly 3% disagree 3% strongly disagree. 38 .15. 16. please indicate the reason why you prefer patanjali product? a) convenient [ ] b) affordable [ ] d) others [ ] 39 c) clean [ ] .