Ashrams oI India as a
service Provider
BY Siddharth S Chauhan (09BSHYD0815)
Solomon Paul .V (09BSHYD1086)
B. Balakishore (09BSHYD1098)
Ruchika 1ain (09BSHYD0699)
Swati 1ha (09BSHYD0905)



India is the perIect place to start a spiritual journey. Here we can come across some oI the most distinguished
spiritual gurus, yoga gurus and ashrams in India. From Baba Ramdev, who teaches pranayama, to Mata
Amritanandmayi, who takes you on a soul satisIying spiritual journey, to the Missionaries oI charity, dedicated to
the upliItment oI the needy, you will come across numerous personalities teaching the same art oI living. Even
though the technique is diIIerent, all the Indian ashrams have the same aim, i.e., make people spiritually aware
and contribute to the social good.
Yoga, the ancient method oI maintaining a healthy and Ilexible body devised by the wise sages oI India, which is
practiced by devotees across the world including perIormers like Madonna and super models like Christy
Yoga, which means union, has been practiced in India as a way oI liIe Ior centuries. The yoga that is practiced
worldwide is one aspect oI this and involves 'Pranayama' or breathing exercises and 'Hatha Yoga' or postures that
exercise all the muscles oI the body in a slow and relaxed manner, in association with the breathing exercises.
The guru Patanjali is considered the Father oI Yoga because he systematized the knowledge oI previous sages and
collected this in the Iorm oI a manuscript called the Yogasutras or aphorisms oI Patanajali.
Yoga has gained popularity worldwide. Scientists and medical researchers have proved the medical beneIits oI yoga
and its gentle exercises and breath control have proved to be helpIul in the treatment oI liIestyle conditions including
stress, obesity, diabetes and depression. Some oI the popular asanas are 'Savasana' a process oI meditation where the
practitioner lies Ilat on his or her back and enters a state oI complete relaxation and 'Suryanamaskara' where all the
muscles oI the boady are exercised in a series oI 12 postures which are collectively an prayer to the Sun God. You
can learn which asanas are right Ior you and start practicing them on an Incredible India Holiday to the yoga centers
in India.
Here we will discuss in brief about the various ashrams of ndia:
Art of Living Foundation
Art oI living is all about leading a normal and enjoyable liIe, amidst all the tensions and stresses that inundate living
today. It is a technique to learn to eliminate stress.
Asaram Bapu Ashram
Asaram Bapu was born Asumal on 14th April 1941. The second child amongst Iour children, he was inclined
towards spirituality, meditation and religious epics right Irom his childhood.
Auroville is a universal community in India, situated near the Pondicherry city. The city has been built to house a
population oI up to 50,000 people Irom around the world.
Baba Ramdev Ashram(Patanjali Yogapeeth)
Ramdev was born as Ramkishan Yadav in Alipur, in the Mahendragarh district, Haryana. AIter studying till the
eighth standard, he quit school and joined a yogic monastery (gurukul) in Khanpur village.
Brahma Kumaris


Brahma Kumaris World Spiritual University is a monastic community, Iounded in India. It teaches Raja Yoga, a
Iorm oI meditation, which emphasizes on the development oI mental abilities to learn the true meaning oI liIe and
achieve salvation.
Chinmaya Mission
Chinmaya Mission aims at providing people with the knowledge and understanding oI the Vedanta. It also attempts
to teach them the practical way oI attaining the goal oI spiritual growth and contentment.
sha Foundation
Isha Foundation is a non-proIit organization Iounded by Sadhguru Jaggi Vasudev. The main aim oI Isha Foundation
is to use yogic science Ior the physical, metal as well as spiritual development oI an individual.
Mata Amritanandamayi Ashram
Away Irom the viciousness and malice oI the mankind is situated the Mata Amritanandamayi Ashram, Iounded by
Mata Amritanandamayi Devi (also known as Amma). Sited at Amritapuri, in the backwaters oI Kerala, the ashram
serves as a reIuge Irom the spiteIulness that has become so widespread in today's world.
Ma Anandamayi Ashram
Ma Anandamayi was born on April 30, 1896, as 'Nirmala Sundari', in Kheora village oI East Bengal (now
Bangladesh). Right Irom childhood, Sri Sri Ma Anandamayi gave signs oI her divinity.
Missionary of Charity
The Missionary oI Charity is a society Iounded by Mother Teresa in the city oI Calcutta. In the year 1950, she
received permission Irom the Vatican to set up her own order, originally known as Diocesan Congregation oI the
Calcutta Diocese.
Shri Mataji Nirmala Devi Centers
Shri Mataji Nirmala Devi was born to a Christian Iamily on 21 March 1923. As a newborn also, Mataji emanated
such beauty and radiance, that her parents named her Nirmala. Since her parents were both Ireedom Iighters, she
grew up in the ashram oI Mahatma Gandhi.
Nityananda Ashram
Bhagwan Sri Nityananda Ashram is situated in Ganeshpuri, in the state oI Maharashtra in India. It enshrines the
samadhi oI the great sage 'Swami Nityananda'.
Osho Ashram
Years aIter the death oI Osho, the Osho Ashram at Pune continues to attract people Irom the Iarthest corners oI the
world. The ashram, spread over an area oI 40 acres, was Iounded by Bhagwan Rajneesh himselI.
Ramakrishna Mission
Ramakrishna Math and Ramakrishna Mission are the two wings oI a religious organization Iormed by Swami
Vivekananda, a disciple oI Sri Ramakrishna. The main reason behind the Iormation oI this organization is to serve
the poor and destitute people as well as to provide a comIort to the nervous ones.


Ramana Maharishi Ashram
As you enter the Ramana Maharishi Ashram, you will be greeted by a calm and serene environment. A large open
courtyard, bordered by shady trees and beautiIully manicured gardens, give this ashram the tranquility that all oI us
aspire Ior. You will immediately Ieel a soothing stillness and harmony inside you.
Shankaracharya Peethas
Adi Shankaracharya was one oI the most notable philosophers as well as Savants oI India. In his short liIespan oI
thirty-two years, he became one oI the greatest teachers oI the Vedas.
Sivananda Ashram
Swami Sivananda Saraswati was born as Kuppuswamy in Tamil Nadu on Sep 8, 1887. In the year 1924, he met his
guru, Swami Vishwananda Saraswati, who initiated him into the Sanyas order.
Sudhanshu Maharaj Ashram
Sudhanshuji Maharaj was born as Yashpal, on 2nd May 1955 in Saharanpur district oI Uttar Pradesh. From tender
age, he showed a deep thirst Ior knowledge. He was always concerned with the well-being and upliItment oI the
society. His visit to Thailand proved to be a major turning path in his liIe.
Vaswani Ashram
The Sadhu Vaswani Mission is a spiritual organization, working towards the welIare oI the society as a whole. The
mission was initially started in the year 1931 in Hyderabad, Sindh (now in Pakistan).
Yoga nstitute Mumbai
The Yoga Institute is situated at Prabhat Colony in Santacruz, Mumbai. It was Iounded by Shri Yogendraji in the
year 1918. The Yoga Institute oI Mumbai holds the distinction oI being one oI the oldest organized centers oI Yoga
in India as well as the world.



Patanjali Yogpeeth
Patanajali Yog Peeth in Haridwar is a center oI Yoga and Ayurveda activities in India built on the name oI
Maharishi Patanjali who invented Yoga 5000 years ago. The ashram is run under the guidance oI Swami
Ramdev Ji Maharaj who has revived Yoga and spreading it all over the world. Patahnajali Yog peeth provides
various Iacilities such as Yoga Classes,
Accommodation, Natural health therapies, Ayurvedic treatments, Accommodation, Canteens, OPD and
admitting patients Ior long term disease treatment. Any one can visit and stay at Patanjali Yog peeth and avail
these Iacilities in a very hygienic, clean and well maintained environment.

The Organization`s Objective (implied):
To cure our own people and create a disease Iree India by making the people understand the importance oI yoga in
their lives and urging them to adopt it in their daily routines and teaching them via various communication media .
The models
Patanjali Yogpeeth being a residential campus, via its website does not only promote, the essence oI yoga but also
urges the people to visit the beautiIul campus by positioning itselI to be a solution Ior providing a complete change
in the health`s and the liIestyles oI the people, curing them Irom diseases and helping them revive their lives.
Their business model is an integration oI various services combined along with the essentials, such as residential
campuses etc. The website also promotes the supplementary services where various videos and online media Iiles
are provided Ior the people to learn the Yoga aspects, also the various locations where the medicines etc. can be
procured are mentioned which contribute to the visibility oI the these yoga Kendra`s in the respective cities. The
Patanajali Yogpeeth Iunctions under a Patanjali Yogpeeth trust. The business model oI this trust is given below:



This model is divided into two parts the campuses and the Undertakings and departments, the campuses being the
core business and the value proposition where they would want to bring people, generate donations Irom the live
Yoga camps and Corporate and use them Ior development oI Patanjali and other Yog Peeths throughout the country
where they can increase the expanse oI their medical services in the nation.

WORLD`S LARGEST O.P.D.:- This multi service unit, spanning in about twenty acre land, has world`s largest
O.P.D. oI capacity oI six to ten thousand patients per day, an I.P.D. oI three hundred beds, Panchkarma &
Shatkarma Clinics & Research Centres, Ayurvedic Surgery & Research Centre, Diagnostics & Research Centres
(Pathology,Ultrasound, X-Ray & E.C.G. etc.), in the service oI mankind. Simultaneously, qualitative research
activities are one oI its unique Ieatures to deIine Yoga &Ayurveda on the parameters oI modern medical science.



Activities & Services inside Patanjali Yogpeeth -
O Dept. oI Medical Science in Yoga & Ayurveda
O O.P.D. Ayurveda
O Yogic and Ayurvedic consulting through Fax, Mails and Phone
O Pathology and Research centre
O Imaging and Research centre
O Cardiology lab and Research centre
O Panchkarma clinic and research centre
O Shatkarma clinic and Research centre
O Surgical clinic and Research centre
O Opthamology clinic and Research centre
O Dental clinic and Research centre
O O.P.D. Yoga/Yoga classes
O Yajna/Jadi booti Chikitsa
O Dept. oI Yoga Research and Development
O Publications in Yoga Research
O Dept. oI Ayurveda Research and Development
O Publications in Ayurveda Research
O Department oI Facilities
O Guest house
O Canteen
O Laundry
O Railway and Air ticket booking
O Parking
O Library and Cyber caIe


There are various categories Ior the membership at Patanjali and there is a Iixed amount Ior taking the membership
which is as mentioned below:-
Corporate Member - 11,00,000/- & above
(Eleven Lac & above)
Founder Member - 5,00,000/- (Five Lac)
Patron Member - 2,50,000/- (Two Lac and
FiIty Thousand)
LiIe Member - 1,00,000/- (One Lac)


There are various kinds of free services that are provided to the members of the trust.

Patrons Group: QualiIication :
The Founder Members oI Patanjali Yogpeeth will be inducted as Patrons oI a Yog Committee. At present, only in
the absence oI Founder Members, Patron or LiIe Members be allowed to Iorm Patrons Group.
Responsibilities :
The Patrons Group is the highest post with respect to honour and each Patron play an active role in every
endeavour oI the Committee. Other responsibilities are to arrange Iinancial aids and collecting Iinances Irom well-
to-do people oI the society to meet the objectives oI the institution.
Torch Bearer Group :
Intellectuals with the Ieelings oI equality, spirituality, patriotism, humanity leading in their Iields like doctors,
engineers, high oIIicials oI big organisations and institutions, wise, philosophers, social reIormers, revered saints
having Iaith in Patanjali Yogpeeth and Committies who are ready to help in propagating the thoughts, bring in social
revolution by taking commitment Iurther.
President : QualiIications:
The main criteria Ior this post are the total number oI Yog camps and regular Yog Classes conducted. Educational
qualiIications, intelligence, oratory skills, leadership qualities, team spirit, respectIul and kind nature, commitment,
social popularity and integrity are also important.
This is the highest post Irom the work point oI view. ThereIore the main objective oI President should be to organise
maximum number oI regular Yog Classes, plan to begin Yog Classes in all areas oI society, encourage Yog
Teachers to organise regular Yog Classes & camps in urban and rural areas maintain contact and support.
General Secretary:
This is second very important and responsible post with work & responsibility point oI view aIter the post oI the
DigniIied Member - 51,000/- (FiIty One
Respected Member - 21,000/- (Twenty One
General Member - 11,000/- (Eleven


To maintain records oI orders oI head oIIice, unanimous decisions taken in local District Samiti`s meetings,
communicate the same to all teachers, departments, Sub-Committies and local media and take Iorward the service
with mutual consent and cooperation. Maintain continuous correspondence with Presidents oI diIIerent departments.
To shoulder all responsibilities during absense oI Secretary General & assist him in his presence to accomplish all
service projects.
Sr. Vice President or Vice President:
This is also a respectable post like President. He/she has to do maximum work with mutual co-operation and respect
in the presence or absence oI the President to IulIill objectives oI the institution.
The Treasurer should have knowledge oI accounts and book keeping. He should be able to maintain accounts oI
income and expenditure Irom all Yog Camps at district level without the assistance oI any accountant. He should
prepare all details with respect to advertising material, mats, dais, sound system and transportation Iacilities etc. and
send it to the head oIIice at the end oI every Iinancial year
Organising Secretary:
The Iirst criteria in the selection oI Organising Secretary is that he or she should be dedicated, hard working,
eIIicient and devote maximum time Ior the institution or Committee with complete determination because
Organising Secretary will be the link between Committies, Sub-Committies and various other departments.
This is also an important post like General Secretary. To communicate with the teachers and try to sort out their
problems, whichever area it may be and take Iorward the various service projects. To act as a link between President
and General Secretary and organise work oI Patanjali Yog Committee wherever it is not eIIective, set Sub-
Committies and give them an organisational structure.
O Other important posts:
O Patanjali Yog Committee
O President Women Cell
O President Rural Cell
O President School Cell
O President College Cell
O President Industrial Cell
O President Prison Cell



Classification of Service- Patanjali
Nature oI service act
The service Ialls under two categories. One is the tangible action directed towards the people`s body and the second
is intangible action directed towards people`s mind. Hence, broadly classiIied as People and Mental processing
based service
As one is yoga which impacts the customers brain and body and the other is ayurveda which has an impact on the
body. Mainly it is tangible and intangible and tangible directed towards people`s body. Here the presence oI the
consumer oI the service is imp as this is high on involvement.

As the customer needs to be in the service Iactory so the ambience, the service personnel, the location oI the camps
being held (accessibility), the behavior oI staII and also that oI the other customers in the camp, makes an impact in
the mind oI the customer and hence the service is viewed.
To convert the high contact into low contact, the service is tangiblized by giving cds and dvds and marking the
experience more accessible by setting a large number oI Iree camps and giving Iree sample products to the
customers to try and get attracted to be a part oI the camps.

2. Relationship With the consumers.
With the trust mostly one has non Iormal and discrete type oI relation.wherein a customer comes and gets the
disease cured or learns yoga Ior some time and goes.
But also a membership relation can be maintained with the trust by making certain amount oI donations. Hence, the
relationship with the customers Ialls under the category oI mainly non Iormal and discrete but also membership
(continuous or discrete) can be taken into account.

The member gets additional beneIits and priorities Irom the trust Ior himselI and Ior his Iamily members. Also he
becomes a part oI the trust and a strong bond is developed which involves more participation and hence greater word
oI mouth marketing.
The employees can be trained and asked to remember the names and the background and the cause oI coming to the
trust oI their regular customers which bring sense oI belongingness towards the trust in customers mind.
Even when the relationship is more discrete and non Iormal making it more membership type by taking continuous
Ieedback and updating them bout the trust`s activities, sending cds and dvds, etc can make the bond stronger.

3. Room Ior customization and judgment.


The trust has room Ior customization in the case oI medical treatments as all the patients needs diIIerent kind oI
diagnosis. But also the sevices are standardized in case oI the yoga camps organized by the trust. More likely the
trust is high on customization but the low on the judgement exercised by the contact personnel as the services are
based on expertise in the treatment and yoga and hence is more in Iorm oI standardized service and done by the
More judgment by personnel can be brought out by encouraging the service providers (staII, trust members etc) to
have a good knowledge and judgment, especially on the issues which are very common and needs less skill.

4. Nature oI demand and supply.
The demand Ior a service like patanjali is increasing by the day as awareness oI the same increases. To meet this
growing demand there are a large number oI centre`s being set up globally to tap the Iull potential.

Since setting up oI centre`s is not Ieasible everywhere, thereIore they organize camps in diIIerent areas to spread
awareness and also to inculcate interest. Thus this way they expect to draw these customers to their centre`s.

5. Method oI service delivery.
In the case oI Patanjali the trust uses two methods oI service delivery namely:-
On site: the customers need to come down to the centre or the camp to avail the services.
Home Based: the customers can with the help oI CDs and DVDs enjoy the services at the convenience oI their
home. Also the medicines provided by the trust also seek to cater to people who cannot come to the centre`s to avail
the service.
As the service is a high contact service thereIore Iocusing on the physical evidence and hence the servicescape
would get the customers a good service experience and hence a loyalty and good word oI mouth. Also by making
the medicines and the cds and dvds available everywhere and making the people aware at a high level will serve the
purpose oI catering to the sect which cannot come to the service centre to avail the service.
Service Encounters
Patanjali Yogpeeth has a lot oI moments oI truth with diIIerent contact levels oI high and low due to the vast
services oIIered by them Ior the welIare oI the people. These services range Irom visiting the site Ior availing those
services to online consultation and videos oIIered by the trust. Since these services and the activities carried out by
the trust are huge, there are enormous service encounters undergone by the visitors at the ashram. Since these
services are mostly Iree oI cost and others oIIered at aIIordable prices, it makes even more complex to maintain
uniIormity and higher satisIaction levels at such centers. The moments oI truth becomes even more challenging due


to the nature oI services, which are Ior philanthropic and maintaining them in accordance with the character oI
services by sensitizing the customer through tangibilising the intangibles, eliminating heterogeneity through
standardization oI services, minimizing inseparability and extending perishability becomes a task in itselI.
High contact services
These are the services where it necessitates the presence oI the consumer at the place wher the service is oIIered.
Since Patanjali Yogpeeth oIIers a lot oI mixed services, the primary ones are oIIered at the service Iactory which is
the ashram here and these are classiIied as high contact services.
These are as Iollows
O Yoga Classes In Patanjali Yogpeeth
O Yoga Science Camps
O Ayurvedic Consultancy
O Free Distribution OI Medicines
O Medical Iacilities available at Yogpeeth
O O.P.D. - Ayurveda
O Imaging & Research Centre
O Cardiology Lab. & Research Centre
O Panchkarma Clinic & Research Centre
O Shatkarma Clinic & Research Centre
O Surgical Clinic & Research Centre
O Ophthalmology Clinic & Research Centre
O Dental Clinic & Research Centre
O Free Residential Facilities are provided to the poor people
O Free Iood arrangements are made in the Sant Ravidas Langar oI PatanjaliYogpeeth.
O Free Transportation Iacility is also available Ior patients as well as visitors visiting Patanjali Yogpeeth
O Free Education & Training is given Irom time to time to peasants in Medicinal Plant Agriculture
O These are some oI the high contact services encountered by the visitors at the ashram. During this course oI
the delivery, customers are exposed to physical tangibles which in this case are the medical Iacilities
available at the ashram, the pharmacy, yoga classes, ayurveda consultation Irom doctors etc.
Low contact services:
These services are those that involve very little physical contact between the customers and the providers. Patanjali
Yogpeeth not only oIIers the services which necessitates the presence oI the visitors, but also has made these
services to the reach oI the mass public through the use oI internet and technology services. Since the majority oI the
high contact services are made online, these are classiIied under low contact. These are as Iollows:
O The manuIacturing and distribution oI audio/video material like DVDs, VCDs, MP3s, Audio CDs and
Cassettes in regarding yoga, ayurveda, culture, reIinement rituals, and bhajans.
O Online sale oI the above items
O Documents and research papers citing scientiIic evidences about the practices oI yoga
O DiIIerent yogic asanas in publications available online
O Online videos Ieaturing various yogic asanas
O Ayurvedic consultation oIIered through phones, Iax and emails


By oIIering these services online, the trust has tried to tangibilise the characteristics oI the services oIIered by it.
Since the services oIIered are huge, heterogeneity comes into being. Trained staII and renowned experts like
doctors, yogic practitioners are made available to reduce this heterogeneity Iactor by standardizing the services.
Online consultation through call centers oIIering speciIic type oI solutions Ior the ailments can be standardizes to all
patients by providing proper training and motivation to the employees.
The Servuction system
The Servuction system describes that part oI the service organization that is visible to the customers which is the
physical environment, the staII at the service Iactory, people delivering the service etc. this is broadly divided into
there elements
Service operations
This is the place where the inputs are processed and the products are delivered. In our case, the service operations
can be divided into two parts, the Iront oIIice stage and the back oIIice stage. The physical environment, the medical
Iacilities, the equipments constitute the Iront oIIice stage as these are the places the visitors associate themselves
with while looking Ior the service delivery. These Iorm the tangibles. The manuIacturing unit Ior the medicines,
R&D units Ior the medicines, Billing and ordering oI online sales, account keeping oI the sales Iorm the back oIIice
operations. Customers view the physical tangibles as substantial since they are the high contact services, though
both the Iront and back oIIice operations are necessary Ior eIIective delivery oI operations
Service delivery
This involves not only the physical tangibles but also exposure to other customers. Since customers ultimately do
the word oI mouth marketing Ior the service provider and also due to the Iact that low contact customers evaluate
the service delivery only by means oI assessing the quality oI the service by interactions with the service personnel
indirectly, the delivery oI product to customers in Iront oI other customers becomes very essential. This helps in
building customer intimacy at a later stage by building loyalty. Such a customer intimacy will constitute the service
encounters of the third kind, where in the service providers proceed on to have a binding with the customers by
designing services asking them.
Other contact points
The other contact points include communication eIIorts Irom the ashram like the advertising, billings Irom the
account department, editorials in the media, word oI mouth comments etc which are all moments oI truth that the
customer uses to evaluate the service provider.
Service delivery triangle
O The service delivery triangle comprises oI the Iollowing elements
O Service provider / company
O Customers
O Employees
O Society
O This triangle also addresses the issues oI
O How diIIerent service components are to be delivered to the customer
O The nature oI the customers role in this process
O The longevity oI the delivery
O The prescribed level and the style oI the service oIIered.


As discussed in the servuction model, the service components are to be delivered to the customers through a mix oI
high and low contact service encounters. The Iront and back oIIice Iorm part oI the service operations and these in
turn lead to the service delivery through by delivering the right service in the presence oI other customers. By this
way, the service components are delivered to the customers. Since it`s a people processing nature oI service, there
are a lot oI supplementary services involved compared to the other three categories oI processing which are
possession, mental stimulus and inIormation processing. Hence the delivery oI these supplementary services should
be paid more Iocus in low contact service.
The communication between Patanjali Yogpeeth and the customers are external in nature and that with its
employees are internal. This means that the customer needs are to be properly ascertained and the needs be IulIilled
by proper communication oI the objectives Iormed by the organization. The objectives oI the Trust like Iree
education, yoga classes, medical Iacilities, ayurvedic consultancy, Iree housing to poor can only be accomplished iI
they are properly communicated to the customers or the visitors visiting the ashram. Hence the objectives Iormed by
the organization can be IulIilled only iI they are eIIectively communicated to the employees. The communication
between the service provider and the employees are internal. The employees in the Trust should be made well aware
oI the basic values the institute stands Ior and the services it intends to oIIer. Proper training and motivation can help
them in turn communicate interactively with the customers. Since it Iorms the moments oI truth`, it is essential that
employees are communicated internally and have them acquainted with the organizations activities.
The Iourth element in the service delivery triangle is the society. Employees make external communication to the
society through advertisements, editorials and publications in the mass media. These make the society aware about
the services oIIered by the service provider, which in our case is Patanjali Yogpeeth. The customers on the other
hand give a word oI mouth Ieedback about the service quality encountered under the provider. This customer
advocacy since creates intimacy Iorms interactive style oI communication between the customers and the society. In
our case, the service delivery may last till the last element-society. Since some oI these services are repetitive like
the yoga classes, unlike the medical Iacilities which are oI shorter duration Ior the individual customer, the service
delivery ends with the advocacy to the society they live in.
Service gap model
The diIIerence in the perceptions and expectations oI the customers in the service delivery is called the service gaps.
II P E ÷0, then there are no service gaps and the customer is satisIied. The service gaps give an insight as to where
the organization has gone wrong in providing the right kind oI service to the customer
There are essentially seven types oI service gaps in this model
Knowledge gap learning what customers expect
Standards gap establishing the right kind oI service processes and standards
Delivery gap ensuring that perIormance meets standards
Internal communications gap ensuring that communication promises are realistic
Perceptions gap tangiblising and communicating the service quality delivered
Interpretation gap being speciIic with promises
Service gap meeting customer expectations regularly



Knowledge gap
This gap may arise because proper research is not done, or proper customer Ieedback is not taken by the service
provider. In our case, we see that the needs oI the people are properly understood. The yoga classes are aimed at
curing the ailments oI the people without charging anything. The medical Iacilities, Iree education, Iood, ayurvedic
consulting, Iree distribution oI medicines are all inline with understanding the needs oI the customers who are
essentially are Irom the weaker sections oI the society. So, there is no gap in this case and the relationship Iocus is
properly maintained.
Standards gap
This involves setting customer standards right at the service Iactory. The R&D units, the manuIacturing Iacility and
the Iacility oI the yogic education have made so consistent and repetitive that the activities are standardized greatly.
The manuIacturing units oI ayurveda and unani medicines have been standardized greatly by the high technological
equipments that are used Ior the production processes.

Delivery gap
The gap in this area could primarily lead to deIiciencies in HR planning. Proper training and motivation can
eliminate the gap in this sector. Though the employees are highly motivated to do this kind oI voluntary service,
they could be Iurther trained to ascertain and solve individually all the customers problems with even greater
attention. Customer centric approaches have already been applied by Patanjali to solve he problems oI the visitors
individually. Call centers have been established by the Trust which caters to the medical problems oI the public and
oIIers them instant advices based on the medical reports submitted by the patients to the organization. This ensures
that the standards that are set by the Yogpeeth meet the delivery.


nternal communications gap
Though the communication is made eIIective between the organization and the employees and the Iact that Iront line
employees are motivated to involve more deeply with the customer activities, in our visit and conversation with the
employees we noticed that the Iront line employees are not involved when new marketing campaigns are launched
or designed by the top management. II these employees are also involved, then there can be better realistic promises
that can be made by the service oIIerings to the customers. Yet another hitch is that the services that are oIIered may
take a longer time to see the realistic eIIect on the changes experienced by the customer, hence in such a case
constant Ieedback generation should be initiated by the employees in the organization
Perceptions gap
The physical evidence in terms oI Iacilities and medicines can be easily provided to the visitors to the Yogpeeth, but
physical evidence in terms oI curing oI ailments may take a longer time in certain cases, when it comes to ailing
with yogic asanas. Hence in such case, the evidence can be tangibilised by involving people who have already
beneIitted by practicing yoga. The Yogpeeth does practice these ways oI tangibilising the services and providing
customer satisIaction.
nterpretation gap
The interpretation gap is about being speciIic with promises and letting customers know what can be done and what
can`t be. II certain services take a longer time, then its best to have the customers inIormed about the delay.
Charging diIIerent prices Ior diIIerent services and customers is one oI the ways oI eliminating this service gap.
Yogpeeth allows an option oI personal rooms and Iacilities to be constructed at its premises. These premises can be
occupied only during the yogic classes. The construction oI these Iacilities varies with diIIerent set oI customers and
diIIerent room sizes. So by demarcating this way by diIIerentiated pricing strategy, then are able to capitalize on the
service delay and eliminate the interpretation gap that might arise in the minds oI the customers.


Service gap
This is the accumulated outcome oI the above gaps. When the above gaps are closed, then it can be said that the
service gap model is closed. The perceptions and expectations should be ideally zero. II the vale is negative, then the
customer satisIaction increases and customer intimacy and binding lasts longer through word oI mouth to the
Servicescape model
The servicescape model shows the dimensions that are identiIied in the service environments. The individuals
perceive these dimensions holistically and hence the key is to how to Iit each oI these individual dimensions with
everything else. The Iollowing Iigure depicts the dimensions that were identiIied in the Patanjali visit. The ambience
was the scent and the air quality. In the space / Iunction, layout was the main service environment dimension. The
biggest contribution oI the servicescape model is that it illustrates the customer and the employee responses and
elucidates as to how these responses aIIect each other. The customer responses are important since each customer`s
perception oI the service is subjective and the employee responses are important since they spend most oI their time
understanding and IulIilling the needs oI the customer and hence their productivity is aIIected.
The Iollowing diagram shows the various dimensions that were noticed in Patanjali Yogpeethe Mandir. These depict
the dimensions in this service environment context.



Servqual model - Rater framework
This is a service quality Iramework which is used to ascertain the quality oI the service delivery. There are Iive
broad dimesnions on which the service quality is measured.
These are:
O Reliability
O Assurance
O Tangibility
O Empathy
O Responsiveness
In our visit to Patanjali Yogpeeth website, we noticed that there were several Ieatures intern in each oI these
elements that can be used as a basis Ior ascertaining its service quality.
Patanjali sticks to its commitment as promised to its customers. This can be seen by the Iact that there are separate
call centre Iacilities and employees addressing individually to all the customers who are suIIering Irom ailments. So
through the call centre options, they promise on treating the patients with the right treatment in the time addressed to
them. They are sympathetic and reassuring in addressing the problems oI the visitors. These problems are addressed
by curing them through ayurvedic medicines and through yoga classes. Since some oI these aIIects take a longer
duration to heal, they reassure the beneIits oI their treatments and instill conIidence.
O Air quality
O Scent
O Music

Space /
O Layout
O Equipment
O Furnishings
Signs, symbols
O Signage
O ArtiIacts
O Style oI decor
Cognitive Emotional Pychological
O BeleieIs Feelings ComIort
O Symbolic Moods Physical Iit
Meaning Attitudes

O AIIiliation
O Stay longer
O SatisIaction
customers and
Cognitive Emotional Pychological
O BeleieIs Feelings ComIort
O Symbolic Moods Physical Iit
Meaning Attitudes

O Stay longer
O Spend more
O SatisIaction
Moderators Internal responses Behaviour


The beneIits and services that are provided are proven scientiIically by many renowned experts in the Iield oI
naturopathy and extensive research is done on the same. Hence these medicines and beneIits are provided to the
customers which re error Iree and hence the services are perIormed right at the Iirst time itselI
The customers trust the employees oI the Iirms. In our visit to the Chikitsalayas, there were doctors who were
treating the poor with ayurvedic medicines. Though ayurveda takes a longer time to cure than allopathy, the trust on
the doctors can be clearly seen by the rising number oI patients visiting Ior treatment. Since the employees are polite
while treating these patients, it has a psychological aIIect and the loyalty between the doctors and the patients is
established. All the employees get adequate support Irom the management. II there is low stock oI the medicines in
the Chikitsalayas, the management immediately takes a swiIt action oI providing them Irom the nearest proximity
Yogpeeth centre.
The physical evidence, the lab and R&D centers act as tangibles Ior high contact services. Ior low contact services,
the pictures oI these tangible evidences in the web site act as tangibles to the service provider. The physical Iacilities
are well appealing with ambience and music as illustrated in the servicescape model. All the employees are neat and
simple dressed so that they can connect easily with the status levels oI the common man.
Individual attention is given to all customers as seen in the reliability Iactor. The varied medicines and yogic classes
meant Ior diIIerent organs oI body and Ior diIIerent ailments proves the point that Patanjali give personal attention
to their customer. They are Ior the best interest oI their customers.
Through ayurvedic consulting, customers know exactly when the services are oIIered and the prices and the channel
in which they are in these kinds oI philanthropic activities, the zone oI tolerance usually increases very largely due
to the perception in the minds oI customers since the services are predominantly Iree, but Patanjali removes this
perception by acting swiItly and being responsive in addressing the needs oI the customers. They are always willing
to help the visitors by teaching them the right yogic asanas.

The Shortcomings
The patanjali website lacks the core Ieatures; it seems as iI the website has been made only to lure the online
downloads by the NRI or Ioreigners who are Iascinated by the Indian culture and medical treatments. It does not
give that user Iriendliness which such a website should deliver with respect to giving knowledge to the local
customer who would like to know the minuteness oI their operations. Like no where in the website it is mentioned,
how to become a member or how to come to Patanajali, or who is entitled to come to Patanjali, even though they say
that any one can come to Patanjali, the person taking a perception Irom the webpage is not sure as whether he can go
or not, or how much he would have to pay Ior his stay or as a Donation how much minimum amount is expected
Irom him. These little glitches in the website make it a little less interactive and does not throw much light on the
operations and the right direction oI Ilow oI Iunds Ior a donor.



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