Competence and Character based
Value Education for Holistic and Sustainable
Development
Rajesh Kadam
Bhaktivedanta Hospital and Research Institute
Mira Road, Thane, India
rajesh.kadam@bhaktivedantahospital.com
Vikas Kaul
Information Technology Department
Thakur College of Engineering & Technology
Kandivali, Mumbai, India
kaul.vikas@thakureducation.org
Abstract— In the modern scenario where change is happening
very fast - Education plays an important role in competence
building of individuals. Education is a powerful medium of
bringing about changes in the society. In the current education
systems, the major focus is on competence building. However for
sustainability and holistic development of an individual,
character building is also important. This paper is focused on
achieving the balance between competency and character
building of a student through value based education. Competency
will lead to professional growth. However character derived from
values when added to competency will lead to holistic growth –
which will be intellectual, social, emotional, aesthetic, moral, and
spiritual and provide ability to handle adverse challenging
situation. This paper is a study on various value based character
building ideologies and the balance between competence and
character.
Keywords-component; formatting; style; styling; insert (key words)
I. INTRODUCTION (HEADING 1)
Sustainable development means a long run development,
which accepts the responsibility for the well being of future
generations. Without a moral foundation, no affirmative
attitude towards sustainable development can be fruitful.
Therefore Value Education would play a chief component
towards achieving Sustainable[1].
The need of value education in today’s context cannot be
overemphasised. These days we are all surrounded by gross
consumerism and an aggressive rush for self fulfillment.
Moreover, the social system worldwide is undergoing great
transformation. In Indian scenario, for example, we are
gradually moving from joint family system to nuclear family
system. Also, there is a high degree of stress, especially in the
younger generation, owing to fast paced modern day
lifestyle.[2]
Vinitkumar Jayaprakash Dongre
Electronics and Telecommunication Engineering
Department,
Thakur College of Engineering & Technology
Kandivali, Mumbai, India
vinit.dongre@thakureducation.org
Ranganathan Iyer
Bhaktivedanta Hospital and Research Institute
Mira Road, Thane, India
ranganathan@bhaktivedantahospital.com
While most persons seek happiness by looking outward to
obtain experiences, a character based person pursuing
sustainable development uses the body and life time to have
an inward journey. The knowledge of panchakosa (five sheath
holistic health development) found in the Tatteriya Upanishad,
helps in this spiritual journey with a step by step approach. It
urges the practitioner to contemplate on each of the kosas in
succession and purify them to ultimately arrive at holistic
development, social sensitivity and ultimately sustainable
developmemt.
II. CUTIVATION OF VALUES - PANCHA KOSA VIKAS
The student learning through PanchaKosh approach
develops holistic vision to perceive any aspect or situation of
life thoroughly. Example can be given: when five children look
at the statue of Shivaji Maharaj, the first amazes at the size of
the statue, how huge it is, how beautiful, how awe inspiring it
is. He is seeing through Charma Drishti (at annamaya level).
The second is able to remember how valiantly he fought with
his enemies, built a number of forts, raised army from just a
few farmers etc. He is seeing through Karma Drishti (at
pranamaya level). The third is able to appreciate the glories of
his moral behavior with people like honoring the wife of his
enemy and not taking revenge upon her. He is seeing through
Marma Drishti (at manomaya level). The fourth is astounded
by the intelligence by which he designed expert plans to kill
Afzal khan and chase Shaista khan. He is seeing through Vivek
Drishti (at Vijnanmaya level). The fifth is able to glorify him
for taking shelter of saints like Tukaram Swami and Ramdas
Swami, which shows his spiritual ventures. He is seeing
through Bhaav Drishti (at anandmaya level).
The 5 layers are as follows.
1. Annamayakosa (physical sheath)
2. Pranamayakosa (energy sheath)
3. Manomayakosa (mental sheath)
 4. Vijnanamayakosa (intelligent sheath)
5. Anandmayakosa (blissful sheath)
A. Annamaya kosa
The Annamaya kosa or the physical sheath consists of gross
physical body and the senses. The five organs of perception
(jnanendriyas) viz. eyes, ears, nose, tongue and skin and the
five organs of action (Karmendriyas) viz. hands, rectum, legs,
belly, genitals are a part of it. Anna means food grains; hence
the layer of body which is dependent and sustained on food
grains is called as Annamayakosa.
Purification of Annamaya Kosa: Yama, Niyama, Asanas,
Tapashcharya (Practice of austerity), Upavas (fasting) are
meant to mainly purify the annamaya kosa so that we can
become fit to perform pranayama and control the life airs .This
body cannot exist without contact with the other koshas.
Personality of the individual i.e., physique as well as traits
depend on the condition of annamaya kosha, the formation of
which continues life after life. The physique in the next birth is
decided by the state of annamaya kosha of earlier births. All
medicines prescribed in modern (western) medicine (allopathic
medicine) act only on this Kosh. It rarely acts on the root cause
of disease that are generated or settled in other koshas.
B. PranmayKosh(the life force)
PranmayKosh(the life force) is the pranic sheath composed
of prana, and is subtler than Annamayakosa, it is the vital
principle or the force that holds together the body and the
mind. It controls the food sheath Its physical manifestation is
the breath. As long as this vital principle exists in the
organisms, life continues. These five faculties (pranas) are
sharp and clear when we are young. As we get older the pranas
lose their strength and vitality. That explains why a ripe old
man can hardly see, hear etc. His faculties of excretion,
digestion and circulation become very weak. His capacity to
absorb and accept new thoughts and ideas is reduced to the
bare minimum.
The pranamayakosa or the energy sheath consists of 5 life
airs the 5 Pranas. Our body consists of the five elements i.e
earth, water, fire, air and ether. In the air element there are 5
types of airs or ‘Vayus’. Each of these 5 airs has a region
where they are prominent and have a particular function. There
are five faculties functioning within us. The Vayus correspond
to the five physiological functions. Together they constitute the
vital-air sheath. They have been given the name Pranas as they
are related directly to air we breathe.
Purification of PranamayaKosh:A regular pranayama
workout helps maintain this kosa in good state. Acupuncture,
reiki and magneto-therapy seem to be working on this Kosh.
Homeopathic medicines in moderate potencies (extremely high
dilutions) also act on this Kosh.
C. Manomayakosa(the Mental sheath)
The mind is very subtle and is located in the region of the
heart where the soul is also located. Mind does THINKGING
FEELING and WILLING. It has only two activites SANKALP
(accept) and VIKALP (reject). Mental-sheath is more powerful
and controls vital-air and food sheaths being inside the
Pranamaya Kosa. For instance, when the mind is disturbed, the
physiological functions (pranas) and the physical body are
affected. But it is also governed by the two Koshas superior to
it. It is thus central to human existence. Man’s bondage is
caused by the mind, and liberation, too, is caused by that alone.
Purification of Manomayakosa: Hearing the spiritual
knowledge from the teacher the student purifies his
manomayakosa. This kosa according to yogis can be kept in
good condition by ‘Pratyahara’. And more powerful method of
regulating the mind as described in the vedic literature is
through sound vibration that is why chanting of the Holy name
of the Supreme Lord is practiced by the follower of Vedic
Culture which keeps the manomayakosa in good shape. Many
modalities of treatment like aroma, music, color, work in this
Kosh. Homeopathic medicines in the higher potencies also
influence this Kosh.
For school children various activities can be helpful for
their manomayakosh development:
a. Emphatic Reading of a character building story in
group. Recitation of Vedic Shlokas.
b. Vocabulary Train (Antakshari of words), Be the thing
and speak (eg: telephone, computer)
c. Drama, Declamation, Elocution, Singing, Skits,
Debate, Mimicry, Pantomime, Story telling.
d. Swavalamban Camps (Where students get an
experience of an ideal and simple life)
e. Entrepreneur Projects like manufacturing Rakhis,
lamps and selling in festivals.
f. Giving service experience (especially in Ashadiwari to
Pandharpur or in Barsana)
g. Experience Narration (Picnic, accident, or any other
extraordinary event)
h. Newspaper published by the children.
i. Letter writing to the film director giving response to
his film.
j. Celebration of birthdays at the child’s home. Knowing
his family history, sharing glories of leaders born on
that day, expressing the expectations from the birthday
boy for his progress.
k. Observing days like No Salt day, No Slippers day, No
talk day (Maun), Chanting Day, etc.
D. Vijnanamayakosa( the intellectual sheat)
Vijnanamayakosa or the intellectual sheath is subtler than
the manomayakosa. It is composed of ‘Buddhi’ or intellect,
the faculty which has the power of discrimination,
reasoning, thinking, determination and also touches the
layer of the soul. Intelligence processes requests of the
mind in order to make decisions and judgements. The
intelligence if strong controls the activities of the mind and
directs it towards the soul. If the intelligence is weak, it gets
dominated by the mind and acts to fulfil the desires of the
mind. A large part of this Kosh is in the realm, of the
unconscious and is a major repository of information. The
feeling of freshness that 'I had had a deep sleep' is said to
arise from this Kosh.
The ten capacities of intelligence:
a. Grahan Shakti – listening from a source without bias.
b. Dharna – Storing the information for a long time.
c. Smriti – Reproducing it. (Modern Education evaluates
only Smriti)
d. Nirikshan – Observing with initiative.
e. Parikshan – Discriminating by the power of the various
senses.
f. Tarka – maximum thinking possible about a subject
(before action).
g. Anuman – optimum thinking about a subject (after
action).
h. Visleshan – Analysing. Thinking of all the parts.
i. Saunsleshan – Compiling all the parts.
j. Kalpana Shakti – Creative Imagination Stages of
Development of JnanVijnanmaya Kosh
 Dhi – A person becomes aware of a particular principle
or philosophy through occupational knowledge. He
acquires it through the following stages:
Shravanam(through senses), Grahanam(Understands),
Dharanam(follows it as a trial), Uhaapoha(debates
about its pros and cons, merits/demerits),
Arthajnan/Vyarthajnan(derives conclusion what is
useful and what is not), Tatvajnan(Principle is
established)
 Dhriti – He follows the principle/philosophy through
out his life.
 Smriti – (not the smriti which is one of the ten
capacities of intelligence) In this stage the
principle/philosophy is embodied by the person. He
has full clarity of the concept. Even in the middle of
the night if he is woken up he can start explaining it
without confusion.
 Medha – he is so expert that even in the time of peril or
emergencies or challenging situations he is not shaken
but has full faith in the principle and ensures success
by that principle.
 Pratibha – he shows extraordinary prowess or charisma
in problem solving(appatti nivaran) by his realized
principle. In this stage the solution strikes him
suddenly.
 Pradyna – offering extraordinary prowess or charisma
becomes a regular feature. It is no more a sudden
striking of a solution but a confirmed/guaranteed
success in any problematic situation by applying his
mastered principle/philosophy. However, it is possible
for him only in his field.
 Ritambara Pradyna: At this stage the person is capable
of solving problems in any field, any time. He is a
consummate expert.
Purification of Vijnanamayakosa: When one closes the
eyes and relaxes during meditation, the functioning of the
ManomayaKosh becomes minimum. The
VigyanmayaKosh comes in the front and gets active. Since
the spiritual yogi is doing this self analysis and
investigation, he uses this kosa towards the spiritual end. In
the final stages of meditation, the intellect becomes stable
and mind becomes still and this is called Samadhi.
Meditation when used as a therapeutic tool works in the
VigyanmayaKosh. All sorts of reasoning and counselling
(psycho-therapy) also act on this Kosh. Hence to facilitate
the intelligence more study of spiritual scriptures is
recommended.
E. Anandmayakosa ( the Bliss full sheath)
It is subtler then vijnanamayakosa. It consists of the supersoul
and atomic individual soul. Both the supersoul and individual
soul are situated transcendentally in the region of the heart.
The Upanishads compare the supersoul and individual soul to
be the two birds situated on the same tree (body)the soul is
trying to enjoy the fruits of the body whereas the supersoul is
situated transcendentally unaffected by the Karma. This sheath
deals with false ego. The feeling of I, me and mine arises from
here , one falsely identifies himself with various upadhis or
post (like he is man ,woman ,American ,indian ,engineer
,doctor ,this caste, that caste). One reaches to the ultimate
Samadhi realising that he is not the body but SOUL and his
relationship with the supersoul (PARAMATMA) in this kosa.
Purification of Anandmayakosa: Real bliss ‘Anand’ is
achieved by changing the consciousness from enjoying
propensity to serving propensity in the mood of gratefulness,
without envy, sense of proprietorship and controlling attitude.
This is attained by realizing God as the Supreme Proprietor,
Controller and Enjoyer.
The five sheath holistic health development Panchkosha
Vikas has been summarized in TABLE 1.
III. TREE OF LIFE
The five sheath holistic health development or cultivation of
values can be understood by an astonishingly simple yet
effective approach to strengthen people’s lives for their overall
well-being –physical, emotional, social & spiritual.
It emphasizes on tolerance, dedication for welfare of others
and how to live in harmony with nature. As shown in Fig 1
TABLE I. Levels of Panchkosa
Kosa Manifestation Functions
Annamaya Health, medium for other Kosa’s
Nourishment functioning, Food
Storing, Bodily
Attraction, Reproduction
Pranamaya Energy level, Breathing, health
skills, talents Protection, Digestion
Assimilation, Circulation,
Excreation, functions of
all the working senses
Manomaya Feelings, desires, To respond by proper
thoughts thought, speech and
action in a given situation
with the help of
Intelligence, To respond
to the needs of the senses
with wisdom
Vijnanmay Memory, To offer advice to mind
forsightedness, according to time place
broadminded, and circumstance
decision making, considering previous
Power of experiences, lessons,
discrimination present options analysis,
searching new
innovations etc
Unfavorable
Laziness, Conflicts,
addiction, malnutrition,
starvation, disease,
accident, unrestricted
desires
Too much or too less
Endeavours, Fear,
lamentation, uncontrolled
anger, uncleanliness,
indiscipline, stale-humid
or dry air
Defeat, loneliness, bad
company, defamation, fear
of danger, family conflict,
insomnia, greed, illusion,
criticism, enmity, poverty,
over entertainment
Insult, disobediences,
Arrogance, fanaticism, too
much Strictness,
Suspicion, Pride, over
endeavour, agitation, blind
faith, frog mentality
Favorable
Exercise, Asan, Surya
namaskar, Healthy
Austerity, discipline,
appropriate Sleep, diet,
Deity worship
Sleeping early, rising
early, Pranayam, sports,
Singing, elocution,
Trekking, Dhamyatra.
Success, Educative
excersions, friendship with
scholars, Mantra &,
Shloka Chanting, Classical
meditational Music,
Determined Ambition,
obedient humility,
Simplicity
Hankering for Meditation,
inquisitiveness, taste for
Hearing, reading, learning,
discussion, perseverance,
experimenting, connection
with wise men.

A. ROOTS B. The Trunk- Lifestyle

Roots are the foundation of a tree. They are not always visible Trunk Component represents Physical & emotional well-
to others, but very important. Without deep root, tree will being .Strong trunk grows from healthy roots.Lifestyle should
eventually fall. So a well nourished person’s words can affect be firmly connected to roots.It is one’s visible example. It is
people’s heart. how we stand in this world.If lifestyle is proper, we can think
and act properly. Proper lifestyle is composed of physical &
mental cultivation as shown in Fig 2
Individual
ROOTS spiritual
nourishment Tree of life
Three broad
areas of a
tree which A supportive
contribute to TRUNK lifestyle
its well
being
Roots Trunk Crown
Our personal
contribution to
CROWN welfare of other
living beings Strong Sp. Healthy Compassion
Pratice
LifeStyle

Spiritual Physical & Social

well-being Emotional well-being
well-being
Figure 1. Lessons from a Tree

Figure. 2. Tree of life

Physical cultivation means Cleanliness & Regular exercise
Mental cultivation means To make mind strong, Being
Truthful, No Stealing, No Bad Association, Simplicity,
Practicing forgiveness, Cultivate fearlessness, Service
attitude.
The trunk, a good lifestyle, is important because It carries rest
of the tree nicely,It helps us become strong in life, It is best to
cultivate one quality at a time. We can go through this list time-
to-time to strengthen the trunk more & more ,It helps us to
become invigorated in a short time
Establishing your “tree of life” in the face of difficulties.
1. First clearly know what is right.
2. Start implementing little by little- to whatever degree
possible.
3. Do not be discouraged. Difficulties, in fact, can help
one grow strong
IV. CONCLUSION
PanchaKosa is applied to not only a person but also to
family, group, organization, society, nation with the above
parameter. For example: A family’s Annamayakosa will be its
property, savings, vehicle, farm and also the people of all the
ages in the family. The Pranamayakosa will be the financial
affairs of the family, occupation of the members, facilities
(water, electricity etc) they enjoy, education, skills and talents
of the family members, their relations with the society, friends
and relatives, their spiritual activities, entertainment, sports,
travels, Festivals, all those things that give them energy or
vibrancy. The Manomayakosa will be the connection of the
family to the outer world. How much they are beneficial to,
loved and respected by others and also how much they support,
love and respect each other. The Vijnanmayakosa will be an
‘ideal example’ kept by the family in the society. A developed
family, having educated, morally upright members,
contributing to the society selflessly with their wealth,
knowledge and position in a way that helps the society to
advance economically, socially and spiritually.
Anandmayakosa will be the sacrifice the family does with a
grateful heart for the society understanding well the goal of life
and hence nourishing the relation of all living entities with God
as his parts and parcels.
Thus the cultivation of the five sheaths as described in this
paper will lead to holistic health development and lay
foundation for a strong value based character. An education
system based on development of character along with
competence can lead the society and humanity for prolonged
sustainable development.
REFERENCES
[1] Chandan Roy, “Value education' in higher education,”
https://mpra.ub.uni-muenchen.de/41264/
[2] Amardeep Sing, “Evaluating the Impacts of Value Education: Some
Case Studies,” International Journal of Educational Planning &
Administration, vol. 1, no. 1, pp. 1-8, 2011.
[3] M.M. Gandhi, “Value orientation in higher education-challenges and
role of universities and colleges: retrospect and future options,”
International Journal of Education and Psychological Research, vol. 3,
no. 1, pp. 1-8, 2014.