Present Generation Students- An Empirical Study in Odisha

Transcription

1 Sri Journal of Management and Innovation. ISSN Vol:1.Number 1.Dec 2012.Ancient Indian Value System and Awareness of Human Values in Present Generation Students- An Empirical Study in Odisha Vijaya Lakshmi Mohanty The cultural development of any country is dependent on its geographical factors. Man has been dependent on the physical facts of nature, but he has not been content to live under its limitations, and he has always striven progressively to break through the barriers placed by nature (Bose, 1958).Earth is very old and so is the antiquity of man. India is bestowed with a plethora of value based living conditions in the form of scriptures,religion/way of living, culture,heritage,saints,seers over the ages. These value based living are worth emulating and eternal in nature. Veda and Value system: There is no writer of Vedas and is believed to be originated from the Divine Consciousness. The influence of Veda to Indian cultural heritage is immense and Vedic rituals, precepts and values are practised even today and respected in Indian society widely. Each of the four Vedas is divided into Samhita, Brahmana, Aranyaka, and Upanishad. Samhita: contains the original texts of the Vedas viz., verses and hymns. Brahmana: application of the verses containing interpretation of the Vedas. About twenty Brahmanas survived to this age. Aranyaka: discusses the significance of rituals and the meaning behind the rituals. Upanishad: deals with philosophical questions. Shankaracharya of Adwaita philosophy, Madhavacharya of Dwaita philosophy and Ramanujacharya of Vishitadvaita philosophy interpretated the same sacred text in their own ways. 1

2 Shankaracharya wrote commentaries on 11 Upanishads and these are considered as the main Upanishads. Names of few Upanishads are Isavyasa, Kena, Prasna, Mandukya, Yogasara, Katha, Brihadaranyaka, Chhandogya, Mundaka, Taittiriya, Aitareya, and Kaivalya. Vedangas: These are the works necessary to understand Vedic texts. These are divided into six. Siksa (phonetics), Kalpa (ritual), Vyakarana (grammar), Nirukta (etymology), Chhanda (metre), and Jyotisa (astronomy). Kalpa is subdivided into Srauta-Sutra, Grhya-Sutra, and Dharma Sutra dealing respectively with sacrificial rites, domestic rituals, and social rules. These six Vedangas help us in learningvedas. Upaveda: Each Veda has an Upaveda or Sub Veda. The four Vedas Rg, Yajur, Sama and Atharva has four Upavedas viz., Sthapatya Veda (Architecture and planning according to natural laws), Dhanurveda (Science of machines and warfare), Gandharvaveda (Music), Ayurveda (Science of life/ Medical Sciences) respectively. Upanga/ Darshan: There are six Darshanas or Upangas inherent in the vedic scriptures, which are as follows: Nyaya: It deals with abstract logic. Through logic, we know what we have studied is correct or not. Vysheshika: It deals with the matter and what is made up of it. Thousands of years ago, the scientists of the land talked about microscopic matters viz., atom, proton and the electron. Sankhya: This is macroscopic and deals with the origin of the universe, size of the universe, stars and lokas. It is also concerned with the analysis and divides the creation into purusha and prakriti, Panchakosha and trigunas. Yoga: Union of body, mind and spirits through Asanas and different practices described in it and bring out perfection in an individual. Purvamimamsa or Mimamsa: It deals with Yagya, temples and unity of consciousness in a group. 2

3 Uttaramimamsa or Vedanta: Literally means the end of Veda. Vedanta deals with supreme knowledge in Vedas and which can only be experienced and cannot be narrated in words. All thesevedas, Upavedas, Vedangas and Upangas constitute Sruti. The four Vedas are described in short and lucid ways as follows: The Rg Veda (The Book of Mantra): The Rg Veda is a collection of inspired songs or hymns and is a main source of information on the Rg Vedic civilization. Veda is the oldest scripture in any Indo-European language and contains the earliest form of all Sanskrit mantras that date back to 1500 B.C B.C. Some scholars date the Rg as early as BC B.C. The Rg-Vedic samhita or collection of mantras consists of 1,017 hymns or suktas, covering about 10,600 stanzas, divided into eight astakas each having eight adhayayas or chapters, which are sub-divided into various groups. The Rg Veda accounts in detail the social, religious, political and economic background of the Rg-Vedic civilization. Even though monotheism characterizes some of the hymns of Rg Veda, naturalistic polytheism and monism can be discerned in the religion of the hymns of Rg Veda. Sama Veda, Yajur Veda and Atharva Veda were compiled after the age of the Rg Veda and are ascribed to the Vedic period. The SamaVeda (The Book of Song): The Sama Veda is purely a liturgical collection of melodies (saman). The hymns in the Sama Veda, used as musical notes, were almost completely drawn from the Rg Veda and have no distinctive lessons of their own. Hence, its text is a reduced version of the Rg Veda. As Vedic Scholar David Frawley puts it, if the Rg Veda is the word, Sama Veda is the song or the meaning, if Rg Veda is the knowledge, Sama Veda is its realization, if Rg Veda is the wife, and the Sama Veda is her husband. 3

4 The Yajur Veda (The Book of Ritual): The Yajur Veda is also a liturgical collection and was made to meet the demands of a ceremonial religion. The Yajur Veda practically served as a guidebook for the priests who execute sacrificial acts muttering simultaneously the prose prayers and the sacrificial formulae (yajur). There are no less than six complete recessions of Yajur Veda - Madyandina, Kanva, Taittiriya, Kathaka, Maitrayani and Kapishthala. The AtharvaVeda (The Book of Spell): The last of the Vedas, this is completely different from the other three Vedas and is next in importance to Rg Veda with regard to history and sociology. A different spirit pervades this Veda. Its hymns are of a more diverse character than the Rg Veda and are also simpler in language. In fact, many scholars do not consider it part of the Vedas at all. The Atharva Veda consists of spells and charms prevalent at its time, and portrays a clearer picture of the Vedic society (Das & Sadasivan, 2012). Purushartha: Purushartha (Four aims of human life) is one of the core belief to Indian value system a few millennia ago. According to this belief, the Supreme Self pervades and exists in all dimensions in all beings, sentient and insentient. It is that Supreme Self that exists inside each individual self, in each individual person. And therefore every individual person is none other than the Supreme Self, for how can the part be different from the whole. For an individual to realize the supreme Self, he needs to identify the reasons and objectives why he came to this planet. The ancient seers clearly articulated the objectives of humankind as "Purusharthas" -- 'Purusha' means an individual or person, and 'Artha' means meaning or objective or pursuit. They articulated four Purusharthasas: 4

5 (i) Dharma (Righteousness) (ii) Artha (Material possession) (iii) Kama (Desire) (iv) Moksha(Salvation or liberation) The four purusharthas are the real objectives and qualities of the God/Supreme Self. Since a human being is nothing but a reflection of God, it is the rightful pursuit of a person to fulfil these four purusharthas. An individual can realize him or herself by balancing and fulfilling these four objectives. These four objectives are not independent of each other and should not be viewed in a stand-alone manner. They are inter dependent and should be practised as a whole. Exclusive pursuit of one purushartha creates an imbalance in a person's life, and prevents the person from reaching the ultimate destination of life. As a person progresses through the evolution of soul, they find that some of the objectives eventually lose their place and importance to more predominant objectives. As all the rivers must eventually lead to the sea, there are many spiritual paths leading to the same destination. Some paths are shorter than others; some are more arduous than others. The path can be difficult to navigate, and the path may not always be visible. A guide, in the form of a Guru (Spiritual master) is needed to traverse this path, someone who holds the person and shows them the way (Jayaram, 2010). Srimad Bhagavat Gita: Srimad Bhagavat Gita is the repository of Human Values. It s the timeless wisdom and the priceless gift that Human Civilization can ever have. Since ages Bhagavat Gita is the ultimate path finder and provides solution to numerous confusions and conflicts in the human mind. Bhagavad Gita is able to address all conceivable issues in only 700 verses is part of its mystical potency. Bhagavat Gita describes these fundamental universal principles the 5

6 underlying framework of the universe that reflects the purpose of the universal architect. There are various principles, guidelines in Bhagavat Gita for a higher way of life with bigger goals. Few of the verses quoted here. However, it s extremely difficult to choose few verses considering the richness of the sacred scripture. (i) Perfection in Action Karmanaiva hi samsiddhimasthitajanakadayah Loka-sangrahamevapisampasyankartumarhasi 3.20 Kings such as Janaka, father of Sita and father-in-law of Lord Rama, attained perfection solely by performance of prescribed duties. Therefore just for the sake of educating the people in general, one should perform his work. The sense of duty is very important for growth of a human being. (ii) Perfection in Speech Anudvega-karamVakyam Satyam Priya-hitam Cha yat Svadhyayabhyasanamchaivavanmayamtapauchyate Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.it is believed that most of the problems of present day world can be solved if we practice this sutra in our life. (iii) Perfection in thought Ananyaschintayantomam ye janahparyupasate tesamnityabhiyuktanamyogaksemamvahamyaham 9.22 The devotees, who always worship Lord with exclusive devotion meditating on the transcendental form and by engaging themselves in supreme consciousness by hearing, chanting, remembering and offering prayer are perfect in self-realization. Lord carries what they lack and preserves what they have. They are always taken care of. 6

7 (iv) Transmigration of Soul Vasansijirnaniyathavihayanavanigrhnatinaroprani Tathasariranivihayajirnayananyanisamyatinavanidehi 3.22 As a person puts on new garments giving up old ones, the souls similarly accepts new body, giving up the old one. This is also called the principle of transmigration of soul. Knowledge of this make a person faces death with valour and ease. (v) Niskama Karma ( Doing work without desire for result) Karmany evadhikareste ma phalesukadachana Ma karma-phala-heturbhur ma tesangostvakarmani 2.47 Each individual is called upon to perform his duty without being concerned about the reward for or consequences of such an action. Never consider yourself the cause of the results of your activities, and never be detached to not doing your duty. (vi) Three modes of material nature Sattvam rajas tama itigunahprakriti-sambhavah Nibadhantimaha-bahodehedehinamavyaya Material nature consists of three modes -Sattva (goodness), rajas (passion) and tamas (ignorance). Though the living entity has nothing to do with this, he becomes conditioned by the material world. This is the cause of various happiness and sorrows. (vii) Intake of proper food Ayuh-sattva-balarogya-sukha-priti-vivardhanah Rasyahsnigdhasthirahrdyaaharahsattvicapriyah 17.8 Foods dear to those in the mode of goodness increases the duration of life, purify one s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart (Prabhupada, 1972). 7

8 Srimad Bhagavatam and importance of Gunas: Srimad Bhagavatam describes particularly of devotion to Sri Krishna, incarnation of Lord Narayana. Like Bhagwat Gita, Chapter 12.3 offers comparative study of three gunas, viz., Sattva, rajas and tamas as follows: When sattva which is pure and tranquil and which has the power to illuminate overcomes the other two gunas, then a man becomes endowed with happiness, virtue and knowledge. When rajas, which leads man to action, which rouses attachment, becomes active, finds wealth and fame, and suffers misery. When tamas, which is characterised by inertia, and which casts a veil of ignorance over one s mind and makes one lose the power of discrimination, overcomes rajas and sattva, then man becomes stricken with grief and delusion. The emphasis in the above literature is to develop sattva, the superior guna and have less inferior gunas, viz., rajas and tamas and finally raise above all the three gunas and realise God. Sixty seven values are chosen among the numerous described (Dhanalakshmi, 2003). These are divided according to three Gunas (Triguna) described in the sacred scriptures viz., Bhagavat Gita, Upanishads, Thirukkural etc. are narrated below with their Sanskrit word and English meaning. Though exact English Translations are not available for many words, efforts are made to translate to the closest meanings. SattvikValues: 1. Ahimsa (Non-violence) 2. Kshanti (Tolerance) 3. Daya (Compassion/ Mercy) 8

9 4. Tosha (Contentment) 5. Satyam (Truth) 6. Acharyaupasana(Approaching a bona fide spiritual Master) 7. Soucham (Internal and external purity/ cleanliness) 8. Sthairyam(Steadfastness) 9. IshtaAnishtaUpapaddhishunityamsamachittatvam( Equanimity in the both good and bad times) 10. Mayi AnanyaYogena Avyabhicharinibhakti (Everlasting and unconditional bhakti towards the Lord) 11. Adhambithvam (Modesty, Quiet Performance/ Pridelessness) 12. Amanithvam( Humility) 13. Akrodhah (Freedom from anger) 14. Tyagah (Renunciation) 15. Shanti (Tranquillity) 16. Apaisunam (Aversion to fault finding) 17. Aloluptvam (Freedom from greed) 18. Mardavam(Gentleness) 19. Hrih(Modesty) 20. Achapalam (Determination) 21. Tejah (Vigour) 22. Kshama (Forgiveness) 23. Dhrtih (Fortitude) 24. Adrohah (Freedom from envy) 25. Saranam(Surrender to the Lord) 26. Moksha (Salvation) 27. MayiAnanyaYogena Avyabhicharinibhakti (Everlasting and unconditional devotion towards the Lord) 28. Adhyathmagnananithyathvam(Constantly seeking the eternal Truth) 9

10 29. Dridha- nischayah(determination) 30. Advesta(non-envious) 31. Santustah(satisfaction) 32. Vairagyam(Dispassion) 33. Amanitvam(Humility) 34. Arjavam(Sincerity) 35. Shraddha (Faith) 36. Sthita-prajna(Stoic/ fixed in divine consciousness) 37. Abhayam(Fearlessness) 38. Sattva-samsuddhih(Purification of one s existence) 39. Danam(Charity) 40. Damah (Controlling the mind) 41. Tapah (Austerity) However Rajasik and Tamasik values are also mentioned. Generally those are not desirable by noble men and for the people who are in right path of life. RajasikValues: 42. Lobha (Greed) 43. Moha (Attachment) 44. Dwandam (Confusion) 45. Krupanata (Stinginess) 46. Droham (Treachery) 47. Garva (Pride) 48. Matsarya (Jealousy) 49. Pratistha (Vanity) 50. Phadanireekshinam (Expecting reward) 51. Sampath (Importance is given to wealth) 52. Adhikar (Power) 53. Sthiti (Status) TamasikValues: 54. Matsaram (Malevolence) 55. Krodha (Anger) 56. Mosam (Deceit) 57. Hatham (Obstinacy) 58. Mada (Arrogance) 59. Kama (Lust) 10

11 60. Agyana (Ignorance) 61. Bhaya (Fear) 62. Jadam (Laziness) 63. Kala-vilambam (Procrastination) 64. Samsayam (Suspicion) 65. Maya (Delusion) 66. Ajaagrata (indifference to growth) 67. Akramah (Aggressiveness) Lists of morals are enumerated by many saints and philosophers of the eastern religions. Panchasila (five precepts) of Buddha is one of them. Sila is a Sanskrit word meaning virtue or ethics. Those are to abstain from harming living beings, stealing, sexual misconduct, lying and intoxication. Buddhism understands virtue and ethics pragmatically, based not on ideas of good and bad, but rather on the observation that some actions lead to suffering and some actions lead to happiness and freedom. Similarly, Jainism is famous for its stringent avoidance of killing. Value Awareness: An Empirical Study: There is a nation wide debate among educatists and intelligentia about the erosion of Huaman Values in present day students and how to revive that. An empirical study is done to test the awareness level of students and the perception of teachers on Human Values. 441 students and 207 teachers from different districts of Odisha responded to the five questions that were asked in June These students and teachers are selected randomly from schools, colleges and Universities and technical Institutes of Odisha. The objective is to evaluate the awareness of students about elements of Human Values in their lives. To test this objective, one the null hypothesis (H 0 ) is created. 11

12 H 0 = The students as a community are not aware of elements of Human Values in their lives. The alternative hypothesis is H 1 = The students as a community are aware of elements of Human Values in their lives. Five questions are framed to test this hypothesis. The questions are asked to students and teachers separately. The question and the answers are described below. Question 1.1.Trust, Enthusiasm and contentment are attributes of a successful individual. agree Agree Neutral Disagree resist Trust, Enthusiasm and contentment are human values that each individual should strive to achieve this in life. Students and teachers are asked whether they consider these, as the attributes of a successful individual. The empirical results are written in tabular form: Table 1- Responses among students and Teachers to Q 1.1: Respondents agree Agree Neutral Disagree Resist Total Students Teachers Question 1.2 Generous people who care and share are respected in society. agree Agree Neutral Disagree resist Generosity, sharing and caring are qualities are worth emulating for any individual of a value-based society. The question seeks to answer whether the society at large acknowledges these values and respect generous people with the attitude of sharing and caring. Table 2- Responses among Students and Teachers to Q 1.2: 12

13 Respondents agree Agree Neutral Disagree Resist Total Students Teachers Question 1.3.Vegetarianism is a part of non-violence. agree Agree Neutral Disagree resist Any sort of killing is violence and killing animals for food certainly comes under the category of violence. However, there may be vegetarian people who are indulged in other forms of violence. The perception of students and teachers on the issue shows value awareness among them towards nonviolence(ahimsa),described by Srimad Bhagawat Gita as well integral part of Gandhian Philosophy in modern day. Table 3- Responses among students and Teachers to Q 1.3: Respondents agree Agree Neutral Disagree Resist Total Students Teachers Question 1.4 Anti- corruption movement by Anna Hazare is a positive trend. agree Agree Neutral Disagree resist Especially, Corruption is linked with community. Each honest individual contributes in the nation building. And if an effective law to curb corruption is enacted, the country prospers and its respect in world community increases manifold. Many experts call the present democracy of the nation as Kleptocracy because of innumerable scams. It is believed that a person shuns wrong-doing either out of love or fear. However, not only laws but the value based conscience is also required. The Anti-Corruption movement started by 13

14 Anna Hazare and supported by many brought world-wide attention to root out the demon called Corruption. Table 4- Responses among Students and Teachers to Q 1.4: Respondents agree Agree Neutral Disagree Resist Total Students Teachers Question 1.5 Joint Family system increases financial security for members. agree Agree Neutral Disagree resist The joint family system teaches each individual many values viz., peaceful coexistence, sharing and helping the members. The family protects individuals from evil. It gives socio-economic security to the members. Perception of students and teachers whether they believe in this statement is asked. This also infers the value awareness. Table 5- Responses among Students and Teachers to Q 1.5: Respondents agree Agree Neutral Disagree Resist Total Students Teachers To test the null hypothesis (H 0 ) through simple intuitive method of percentage distribution two tables are drawn considering the responses of students and teachers respectively. There is a tendency to show high value for the positive values. In the table below the neutral (middle) opinion is rejected to avoid central tendency. The average of first two responses viz., strongly agree and agree are compared to last two responses (disagree and strongly resist) and 14

15 are taken in percentage scale to observe the perceptions of students and teachers respectively. 15

16 Table 6- The average of first two and last two responses of Students: Question Number agree Agree Total Percent age Disagree Resist Total Percenta ge Average Table 7- The average of first two and last two responses of Teachers: Question Number agree Agree Total Percent age Disagree Resist Total Percenta ge Average It is found out from the above table that 73.36% students have awareness towards Human Value, whereas 9.5% students are not aware of the same. Similarly, 88.73% teachers think student as a community are aware of Human values, however a very low percentage of 4.75% do not feel so. It is safely concluded that students as a community are aware of human values. Statistical Analysis: Though the hypothesis is proved through percentage distributions, conclusive opinion can be drawn after going through rigorous statistical testing through Chi-square ( association. ) and Pearson's Contingency Coefficient (C) for 16

17 Chi-Square ( ) Test of Independence for testing the Hypothesis: The data is analysed through advanced Statistical method for Social Science. Chi-square Test of Independence is used to analyse the frequencies of two qualitative variables. Used for comparing frequencies (counts) of nominal or ordinal level data for two samples across two or more subgroups. The null and alternative Hypotheses are: H 0 = the students as a community are not aware of elements of Human Values in their lives. H 1 = the students as a community are aware of elements of Human Values in their lives. To set the Rejection Criteria: Determination of degrees of freedom (df) = (Number of rows - 1) (Number of columns - 1); df =(5-1)(5-1) or df =16 To establish the significance level (α): Based on the distribution table, the critical value of Chi Square, critical = 39.3 for Alpha (α) = significance (99.9% confidence) and critical = 26.3 for α = 0.05 significance (95% confidence). To compute the Test Statistics: = (F o - F e ) 2 / F e, F o = observed frequency F e = expected frequency for each cell F e = Frequency Observed: For convenience the observed frequencies of row1, column1 is written as O 11. Similarly, for row1 and column2 the observed frequency is written as O 12 and all others accordingly (Sharma, 2007). 17

18 Table 8- Contingency Table of students for Hypothesis test for Observed Frequency (F o ): Characteristic of Human Values Agree Agree Neutral Disagree Resist Row Total O 11 O 12 O 13 O 14 O 15 Trust Enthusiasm 441 Contentment Generosity Caring Sharing O 21 O 22 O 23 O 24 O Vegetarianism O 31 O 32 O 33 O 34 O Anticorruption Joint family O 41 O 42 O 43 O 44 O O 51 O 52 O 53 O 54 O Column Total To find out the Expected Frequency (F 0 ): F 0 = For convenience the expected frequency of row1 and column1 are written as E 11 And for row1 and column 2, it is written as E 12 and in similar way for all the others. E 11 = = = E 12 = = = Similarly, all the expected frequencies are found out and a table is made to find out the value of as follows: 18

19 =( F - F ) 2 Table 9- Chi-square ( ) Table for Student population: F o Observed F e Expected Frequency Frequency (F o - F e ) (F o - F e ) 2 o e / F e O E O E O E O 14 4 E O 15 3 E O E O E O E O E O 25 3 E O E O E O E O E O E O E O E O E O E O E O E O E O E O E O E =( F - F ) 2 Similarly the Chi-square table for teacher population is found out as follows. Table 10- Chi-square ( ) for Teacher population: F o Observed F e Expected Frequency Frequency (F o - F e ) (F o - F e ) 2 o e / F e O E O E O 13 3 E O 14 0 E O 15 0 E

20 O E O E O 23 9 E O 24 1 E O 25 0 E O E O E O E O E O 35 0 E O E O E O 43 6 E O 44 2 E O 45 0 E O E O E O E O E O 55 3 E Total: The calculated value of Chi-square ( calculated) for students is The calculated value of Chi-square ( calculated) for teachers is If Calculated > critical, then the null hypothesis is rejected. Since the calculated Chi-square value ( Calculated) is and for students and teachers respectively, exceeds the critical value of Chi-square ( critical) which is 39.3, for Alpha (α) = significance (99.9% confidence) and for degrees of freedom(df) =16. The null hypothesis (H 0 ) is rejected. The alternative hypothesis (H 1 ) is accepted. It is concluded that students as a community are aware of human values in their lives. However, unless the value indicates a strong coefficient of association, the inference cannot be considered as robust. 20

21 Coefficients for Measuring Association: Even though a Chi-square test may show statistical significance between two variables, the relationship between those variables may not be substantively important. Pearson s contingency coefficient and many other measures of association are available to help evaluate the relative strength of a statistically significant relationship. In most cases, they are not used in interpreting the data unless the Chi-square statistic first shows there is statistical significance (Acastat, 2012). Pearson's Contingency Coefficient (C): It is interpreted as a measure of the relative (strength) of an association between two variables. The coefficient will always be less than 1 and varies according to the number of rows and columns. ; n= Number of repondents Describing Strength of Association: Characterizations (Acastat, 2012) >.5 high association.3 to.5 moderate association.1 to.3 low association 0 to.1 little if any association Pearson s Contingency Coefficients(C) for student and teacher and respectively, which shows high association. The robustness is tested in favour of alternative hypothesis and rejects the null hypothesis. Conclusion: This method is a verification of Research integrity and tests how much the research result agrees with the objective. The two coefficients 21

22 show high association as greater than 0.5. However the coefficient of teacher is slightly greater than that of students. The study shows the teachers have better value judgement than the students on the topic. Through these tests it can be emphatically told that students as a community are aware of Human value in their lives. Human Values are tools any of us really need and lack of them are the enemies to community life. Human Values can be presented only through its age old container, the human beings. The congenital knowledge harnessed by an ovarian lottery is in the hands of God but acquired knowledge harnessed mostly in educational institutions is the hope for the society as such knowledge can be planned and dovetailed to the requirement of the society. Referrences: Acastat Software. (2012). Research Tool and Instructional Aids.Retrieved September 9, 2012 from Bose, N.K. (1958).The Geographical Background of Indian Culture. The Cultural Heritage of India. Volume 1. The Ramakrishna Mission Institute of Culture, Gol Park, Calcutta. p:3. Das, S. & Sadasivan M. (2012). The Four Vedas - About the Rg, Sama, Yajur, Atharva Vedas. Retrieved October 5, 2012, from /cs/ vedasvedanta/a/aa120103a_2.htm Dhanalakshmi, A. (2007). Value based personal and business life: An exploratory attempt based on certain Indian Sacred text. A doctoral thesis of PG Department of Commerce, Voohrees College, Vellore Jayaram V. (2010). Purusharthas and the four aims of Human life. Retrieved October 5, 2012, from 22

23 Prabhupada, A.C. Bhaktivedanta Swami (1972). Bhagwat Gita As it is. Bhakti Vedanta Book Trust. Mumbai. P :777 Sharma, J.K. (2007). Business Statistics. Pearson (Ms Vijaya Lakshmi Mohanty, Associate Director (PR &CSO), Sri Sri University is a research Scholar in the P.G.Dept of Public Administration, Utkal University,Odisha under the guidance of Prof.Bijoyini Mohanty) 23