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There is much more to the study of English literature than just the English language. Almost every facet of human culture has provided inspiration for writers working in the English language. That is to say, native English speakers from all walks of life, ages, nations, schools, religions, cultures, and political persuasions share their thoughts and feelings through written expression. Learning about and appreciating the profound knowledge and moral concepts they convey is the fundamental purpose of reading their writings. Language and literature are two sides of the same coin. For instance, being able to communicate effectively in English requires familiarity with English literature. This is because the study of English literature is extremely language dependent. You can't read literature published in English if you don't know how to construct simple sentences properly. Therefore, students interested in English literature must be fluent in the language. The study of English literature presupposes a high level of fluency in the English language. (Maharsi) Given the close relationship between Indian mythology and Indian literature, it is reasonable to assume that in a country like India, where there is not much of a historical tradition - unlike as one finds much in abundance in the West - which myth has become a powerful instrument of preservation of both history and culture. As C. N. Srinath (2003) correctly argues, such a pervasive mythical atmosphere has been dynamic in nature, with immense potential to interact with and even alter contemporary reality.

The global, ever-evolving, and fiercely competitive business environment of today is unlike any in history. They both want to create a long-term edge in the marketplace. However, getting in touch with them is trickier and takes more time than you may think. In today's fast-paced business field, the capacities to adapt, be open to new ideas, and be creative are crucial. The last two, originality and innovation, make up the "motto" of each modern company. These are the concepts of contemporary management that Peter Drucker said were essential in today's cutthroat business world. This is the cold, harsh truth of today's economic climate.

This means taking into account the most ephemeral asset every business has: its personnel. That's because the skills of the company's workers are the single most important factor in determining the extent to which an organization is inventive and creative. The purpose of human resource management is to maximize an organization's most valuable asset: its people. Promoting organizational learning, cooperation, and collective intelligence appears to be the only option, and this can only be done by encouraging open communication and a disciplined commitment to continual development.

We will first provide an overview of this ancient Indian philosophical classic, the Bhagavad-Gita, before delving into its counsel on introspection and growth. Sri Krishna gave Arjuna the Bhagavad-Gita as advice for living a fulfilled life(Dharmaratnam). Over the years, many respected scholars and thinkers from across the world have commented on and expanded upon the Bhagavad Gita's lessons. Its teachings are global and non-sectarian, therefore not only Indians may benefit from them. One's spiritual development, financial stability, and potential for leadership transformation may all be aided by studying the Bhagavad Gita. Sanskrit, one of the world's oldest languages, was used to compose the original version of the Bhagavad Gita. In 1785, Charles Wilkins released the first English translation of the Bhagavad Gita(B Muniapan). More than a thousand English versions of the Bhagavad Gita and commentaries on it have been published by hundreds of Indian and worldwide academics. There are translations of the Bhagavad Gita available in more than 500 languages throughout the world. The Bhagavad-Gita's influence has been felt all across the world, from ancient China and Japan to modern-day Western culture. A tremendous debt is owed to the Bhagavad-Gita by the two principal canonical writings of Mahayana Buddhism, the Mahayana Sraddhotpatti and the Saddharma Pundarika. "I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming external tragedies," Mahatma Gandhi, a supporter of the Bhagavad-Gita's teachings, once said. I credit the Bhagavad-Gita for the fact that "they have left no visible, no indelible scar on me."(Mahadevan)

The Mahabharata, which the Bhagavad-Gita refers to, is considered the fifth Veda. Dharma, the path one is expected to follow in life, is discussed extensively throughout the Mahabharata. It incorporates not just dharma but also artha, the accumulation of financial prosperity, kama, the pursuit of sensual delight, and moksha, the attainment of nirvana. Sri Vyasa Muni (son of Parasara Muni) compiled Sri Ganesa's 1,10,000 verses into what would become known as the Mahabharata more than 5,000 years ago. There are 700 lines in the Bhagavad-Gita (575 of which are spoken by Sri Krishna) and it may be found in the book BhismaParva of the Mahabharata(Rosen).

The Mahabharata details the struggle between the Pandavas and the Kauravas, a group of one hundred of their cousins, for control of the kingdom of Hastinapura. Sri Krishna, the protector of right, vowed to go on a peace mission for the Pandavas as an example to the world. As the Kauravas persisted in their rejection of peace overtures, war became more likely. Arjuna, prince of the Pandavas, had Sri Krishna serve as his charioteer. Both Sri Krishna and his army of mighty soldiers headed by Sri Krishna were available to Arjuna, but Sri Krishna chose not to fight. Arjuna (Pandava) opted to go into war with Sri Krishna unarmed, whereas Duryodhana (Kaurava) was happy to welcome Sri Krishna's large army. Duryodhana reasoned that Sri Krishna couldn't help the Pandavas if they didn't have an army and weapons.

At Kurukshetra, the Pandava and Kaurava armies met with all their divisions deployed. This laid the groundwork for the rest of the Bhagavad-Gita. Before fighting broke out, the lecturer gave a speech on the battlefield. Whether it's five Pandavas vs one hundred Kauravas, or seven Pandava divisions versus eleven Kaurava divisions of troops, the body is a battleground where good and evil are always at fight. The fundamental issue on a spiritual level is the struggle a man faces between his higher calling and the desires of his physical body, intellectual mind, and sensual pleasures (Subramaniam).

 A mentoring relationship is one in which one individual offers guidance and assistance to another for the purpose of the latter's professional growth. One's professional advancement is only one of many possible outcomes of establishing a mentoring relationship.

It's possible that all that's required to go into the unknown is a talisman to protect against bad spells, a gem of wonderful counsel, a guide, or just the courage to take the plunge. But the mentor always shows up early to provide a hand and act as a midwife for our hopes and aspirations. Mentors serve as inspirational role models.

The modern meaning of the phrase may be traced back to Greek mythology. King Odysseus of Ithaca left his son Mentor in the care of a reliable friend before embarking on his journey to fight in the Trojan War. Despite our assertions that the term "mentor" derives from the Greeks, French, etc., the Guru-Sishya connection in Indian culture is the first documented example of a mentor-protege bond. Students in ancient India's "Gurukul" method of education lived with their teachers as they were family. Guru means master or chief, while kul is the territory ruled by that individual. The Guru was more than just a teacher to the students at the Gurukul, therefore he or she enforced a harsh system of tutelage, compliance, and punishment. He was like a father figure to all of his pupils. Many ancient royal families sent their young princes to Gurus to learn martial arts, music, politics, ethics, and the Vedas.

This essay aims to dispel the fallacy that the mentor-protégé relationship (Guru-Shisya) is a product of modern business culture and is unhistorical.(Nachimuthu)

There are a wide variety of strange creatures described in Indian mythology, each with its own unique appearance (much like a mosaic). These mysterious creatures combine characteristics from other animals and, in some instances, humans. Yatu from the Rigveda and minavaji or Gajavaktrajashi from the Mahabharata are two more examples of composite entities in Indian mythology. "Gajnam, hayanam, simhanana, Vyaghranana, rgendravadana, Kharamukha, Makaranana, thamrgamukha, Kakamukha, Gridamukha, etc." is only a small sampling of the exhaustive list provided by the Puranic writers. "the term ihamrga was generally used from ancient times for fantastic animals," writes K. Krishnamurthy, "but the term vyalacame into frequent use from the Gupta period onwards." In contemporary Indian art, the composite figures take the form of flying horses, elephants, birds, people, and more.

Given the importance of mythological elements, I decided to study and write on hybrid imagery in contemporary art. The core structure of this article is provided by the works of contemporary artists who have made use of these elements. The bulk of the article is devoted to a discussion of fantastical animals from mythology, including winged people, avian humans, winged humans, human-animal hybrids, and fabled marine monsters. In Section 3, we get the concise summary. In the last chapter, titled "Appendix," you'll discover the plates of paintings I used as references when writing my dissertation.(Rehman)

Myths and mythology, the tale or collection of stories compiled into an epic or a purana, have long captivated and attracted authors and readers from all walks of life. The rich canon of Indian mythology is the product of oral tradition and written records that have survived the test of time. The myths and legends of India have a profound impact on its readers, helping to form their personalities and worldviews. The purpose of sharing Indian mythology is to impart wisdom about living and navigating the world. There might be several, equally legitimate interpretations of the same event, incident, or celebration. Because of natural selection, the tales have persisted over the years. Despite being retold in a variety of languages and incorporating regional qualities through imagery and language, the original meaning of stories from the Vedas, Puranas, and Itihasas remains intact.

The Indian book market has exhibited unusually high levels of interest in these tales. Inspiring a new generation of readers while also helping to maintain an essential component of Indian culture is exactly what these tales have accomplished. This phenomenon may be seen in the popularization of mythology in both English literature and Indian television serials. While the history and primary sources remain unchanged, the presentation has been modernized to better align with contemporary expectations and values. The perception of this genre has changed among viewers and producers alike. Even the 'Gods' of mythology that were once thought to be the source of inspiration now face criticism. (Kulkarni)

Comparing the role of mythology to the various criteria that qualify a body of literature to be considered world literature demonstrates that many contemporary authors incorporate, adapt, and allude to various mythologies because their universal themes and dilemmas mirror those most represented in contemporary literature. When evaluating a modern literary work in light of the legendary echoes found in it, it is easy to lose sight of the original contribution. Like the myths of all cultures and civilizations, adaptations and even works that feature traces of such mythology are receiving broad acclaim. Examining why works with legendary echoes are so well-liked by readers throughout the globe might provide light on how much mythology affects modern literature. (Mohamed)

One of the many things that sets Indian culture unique from all others throughout the world is its rich and fascinating mythology. Indian mythology is a centuries-old oral tradition that has also been preserved in religious books. Stories from Indian mythology are interesting because they often include hidden truths, principles, and maxims with practical applications in business and daily life(Bhattacharya). Every religion is illogical because it accepts fantastical ideas like a "ocean of milk," "flying horses," and "virgin births." Every event is instructive and may be used as an example of efficient management in action. The international market may be navigated with the aid of the management teachings offered by Prince Ram. He alone has earned the title of Maryadapurushottam, or the perfect man. Valmiki, the author of the Ramayana, and Narada, a wise man, had a chat long before the epic poem was written(B. Muniapan). Sri Ram and other great leaders have given us examples of the practical application of these ideas via their own lives.

Knowledge and integrity go hand in hand in the same way as courage and talent, compassion and skill, etc., do. The use of management theory plays a significant role in Hanuman's voyage to Lanka. His mission was to track out Sita and give her Prince Ram's message. When it became clear that Sita was in Lanka, Jamvant contacted Hanuman for help. He motivated him to realize his potential and push forward into enemy territory(Panda and Gupta). The relevant take away from the Mahabharata is the need of cooperation in modern business. Kauravas didn't work well together. They were engaged in separate wars. It was like being swarmed by a swarm of mosquitoes, hornets, and bees. In contrast, the Pandavas cooperated for the greater good. Leadership in the Mahabharatha is defined as the skill of encouraging people to accomplish a shared objective, and the necessity of collaboration and the worth of each member's contributions, as well as the importance of identifying the proper person for the position, are all lessons that may be applied to contemporary management(Kejriwal and Krishnan). The holy Gita is frequently used as a management guide despite being an epic. With its help, we may connect with our essential nonphysical selves. It teaches us how to take the fight out into the real world with knowledge and honesty (Satpathy).

Management is the art of rallying a group of individuals around a common goal and keeping them motivated until that goal is achieved. Every manager's first concern is how to achieve managerial success. To solve this fundamental problem, the Bhagavad-Gita advises, "you must try to manage yourself." If a manager doesn't aim high and succeed, they'll end up as simply another cog in the machine(Parashar). Ganesha is the God of Good Fortune and the son of Shiva and Parvati. He had the big, pot-bellied body of a human, and the enormous head and ears of an elephant. He erases all traces of misfortune and difficulties. The attributes of knowledge, concentration, communication, problem solving, and swiftness that managers want to possess are all personified by Ganesha(Pattnaik). Ganesha is the God of Good Fortune and the son of Shiva and Parvati. He had the big, pot-bellied body of a human, and the enormous head and ears of an elephant. He erases all traces of misfortune and difficulties. The attributes of knowledge, concentration, communication, problem solving, and swiftness that managers want to possess are all personified by Ganesha(Tapasyananda).

Lord Krishna is the fountainhead of all knowledge, and he manifested on Earth to establish a faith based on selfless service. He was sent to mediate conflicts(Satpathy and Muniapan). Sri Rama says that the smartest individuals should be given key positions in decision-making and strategic planning. According to Sri Rama, the key to internal harmony and business success is matching employees with tasks that play to their individual strengths(Gregor). Management may be more effective if jobs are divided into the three groups of interpersonal, informational, and decision-making work. Due to their prominent positions in the organization, managers are tasked with a wide range of interpersonal tasks, including those of figurehead, leader, and liaison(Mintzberg). Possible areas for further study include how the lessons of the Valmiki Ramayana might be applied to strategic and human resource management(Muniapan and Satpathy). Although the ideas of effective management may be applied to a wide range of situations, this research concentrates on those that directly affect employee motivation(Panda and Gupta).

One God (small g) or not, Hindus believe in a total of 33 koti gods, one for every Hindu caste, occupation, village, and home. Minerals, plants, animals, and even fictional characters may all serve as deities. The only way to unlock the mystery of who we are is to first unravel this intricate network. The organization really cares about its employees and is committed to ensuring their personal and professional growth. A good working relationship between an employer and worker requires all three(Pattanaik). A manager's success hinges on their ability to put their intelligence and expertise to good use and produce measurable results. The success of a manager depends on his or her ability to get things done quickly and effectively. Several models, methods, and points of view on effective management have been presented in Western management literature, but none of them seem to be applicable in every context (Samson and Daft)

The researcher witnessed many challenges while doing this study. Significant findings from previous studies that were relevant to the study's topic were cited extensively. There was also the need for judgment, the imposition of time limits on review, the selection of publications addressing the role of social media influencers in influencing young women's acceptance of conventional beauty standards, and the evaluation of journals suited to the collecting and analysis of data. The researcher intends to apply interpretative, analytical, and comparative methods in this study. Information will be gathered from a variety of world-class libraries. The focus will be on a comprehensive reading of the available primary and secondary sources. It's possible to obtain information via the internet and many websites.

1. Maharsi, E. (2002). Introduction to Linguistics. Malang: Cintra Mentari Group. 2. Kulkarni, Sanika. “A Study of retellings in indian mythology with special reference to sita a nook by Dedutt Pattnaik.” International journal of creative research thoughts. 3. Mohamed, Donia Wael. How Mythology Shapes Modern World Literature: The Echoes of Mythology. 4. Bhattachaya, P. Management of power: lessons from the Ramayana. 5. Satpathy, B. The Knowledge of “Self” from the Bhagavad-Gita and Its Significance for Human Capital Development. 6. Rosen, J.S. The Hidden Glory of India.