Fundamentals of sadharanikaran model of communication

Sadharanikaran model of communication (SMC) is constructed and developed by Dr. Nirmala Mani Adhikary.

Sadharanikaran model of communication (SMC) is a representation of communication process from Hindu perspective. It is systematic description in diagrammatic form of a process of attaining mutual understanding, commonness or oneness among people. It illustrates how the communicating parties interact in a system (i.e., the process of sadharanikaran) for the attainment saharidayata. Sahridayata is the core concept upon which the meaning of sadharanikaran resides. It is the state of common orientation, commonality, mutual understanding or oneness. Communicating parties become sahridayas with the completion of the process of Sadharanikaran. In this light, the SMC envisions communication for communion.

In brief, following points present the outline of the SMC:

1. The structure of the model is non-linear. It incorporates the notion of two-way communication process resulting in mutual understanding of the communicating parties. Thus it is free from the limitations of linear models of communication.

2. The model illustrates how successful communication is possible in Hindu society where complex hierarchies of castes, languages, cultures and religious practices are prevalent. Sahridayata helps those communicating to pervade the unequal relationship prevailed in the society and the very process of communication is facilitated.

3. The interrelationship between the communicating parties is of crucial importance in sadharanikaran. Here, not the cause of the relationship but the relationship itself is significant. For instance, the guru-shishya relationship is always considered sacred in itself. And, unlike in case of most communication theories and models from the West, this does not emphasize on dominance by the sender. Rather, the model gives equal importance to both the communicating parties.

4. The model shows that abhivyanjana (encoding) and rasaswadana (decoding) are the fundamental activities in communication. In other words, they are decisive junctures in sadharanikaran (communication).

5. It shows that Hindu perspective on communication emphasizes more on internal or intrapersonal activity. For instance, both the processes of encoding and decoding consits of four-layer mechanism in its ideal form. Communication involves more experience within than objective rationality of the sensory organs.

6. With the provision of sandarbha (context), the model clarifies how meaning could be provided to the message even if the sender is not identified to the receiver. The intended meaning of any message can be ascertained due to the context, without determining the actual intention in the mind of the speaker just by taking contextual factors into account. Thus due to the context a text can retain its ‘objective’ meaning.

7. The scope of communication from Hindu perspective is broad. As envisioned in the model, communication is broader enough to deal with all of the three dimensions of life: adhibhautika (physical or mundane), adhidaivika (mental) and adhyatmika (spiritual). In social or worldly context, communication is such process by which, in ideal conditions, humans achieve sahridayata. In mental context, communication is the process of gaining true knowledge as well as similar mutual experience. But that is not the whole story; it has spiritual dimension too.

8. The goal of communication as envisioned in the model is certainly achieving commonness or mutual understanding. But, the goal would not be limited to just this extent. Just as Hinduism always emphasizes to achieve all of the purushartha chatustayas (i.e., four goals of life: artha, kama, dharma and moksha), the model also conceives communication capable of attaining all these goals. Thus, the model is in perfect consonance with Hindu World View.

Bharata’s Natyashastra and Bhartrihari’s Vakyapadiya are two principle sources for the model. Most of the concepts drawn on (for e.g., sadharanikaran, sahridayata, rasaswadana, sakshatkara, etc.) are formal concepts that are firmly established on Sanskrit poetics, aesthetics and linguistics as well as other disciplines of Hindu religious-philosophical knowledge systems. These concepts are the foundations on which the SMC is established.

Sadharanikaran as a concept/theory should not be confused with the sadharanikaran model of communication (SMC). The former, which is one of the significant theories in Sanskrit poetics and other disciplines, has its root in Bharata Muni’s Natyashastra and is identified with Bhattanayaka. Whereas, the SMC refers to a model of communication, which draws on the classical concept/theory of sadharanikaran along with other resources in order to visualize Hindu perspectives on communication, was first developed and proposed in 2003.

The meta-theoretical assumption of the model is Vedantic. Hindu way of communicating certainly emphasizes on internal or intrapersonal activity. It is comprehensible that abhivyanjana and rasaswadana are the fundamental activities in communication, and in Hindu life communication involves more experience within than objective rationality of the sensory organs. This tendency facilitates sahridayata and other concepts to be materialized practically. Thus, communication results in communion in Hindu society.