Indian perspective of communication is altogether new insight into the realm.

1. A lecture by
Naveen kumar, Associate Professor
Government Post Graduate Colloege, Sector 1,
Panchkula (Haryana-India) naveen704@gmail.com

2.  What we take as Communication in order to
understand it is very much western in nature
simply because communication has been
developed as a discipline of study in west,
particularly in USA
 It puts more stress on Functional and
Professional aspects of Communication
 However, this (western approach) is just one
perspective of communication and there can
be as many as there are cultures

3.  There are not enough facts available that
Communication is specifically discussed or
defined in in ancient Indian texts
 Still we can get a good idea of it while taking
into account the texts like Natya Shastra,
Upanishads, Maha-kavya like Mahabharat and
Ramayan, the Sangeet Ratnakara, Manu
Smriti, Sanskrit literature, works on
Vaishnavism, Bhakti, the medieval saints and
Sufism

4.  Communication is basically Receiver Centric
 The Indian perspective gives more importance to the
Knower, the Seer-one who sees(witnesses) things
without any personal involvement in the process. So,
it is, called Darshan (and knower is Drishta), the
highest form of knowing.
 To become a Drishta (Enlightened one), one needs to
first get rid of all sort of impurities within (Lobh,
Moh, Asakti, Bhaya, Kaam, Krodh, Bhed, Poorvagrah
etc.) and realise oneself sby way of Sadhna.
 There are number of ways and methods of Sadhna as
are various schools of Philosophy or Darshan. Indian
perspective says only the Enlightened one can know
the things in their true form/nature/spirit.

5.  The Indian schools of philosophy basically
originated from the Vedas; two schools are
termed Vedic -the Mimansa and the Vedanta;
 The four-Samkhya, Yoga, Vaisesika, and Nyaya
also have their base in the Vedas. These six are
collectively called Shad-darshan(षड्दर्शन).
 Buddhism and Jainism are also well established
schools of Philosophy in Indian Heritage.
 These schools have different approaches towards
achieving realization of self and truth and to
become ‘Ultimate Communicators’.

6.  Prajñānam Brahma (प्रज्ञानम् ब्रह्म) - "Insight is
Brahma," (Aitareya Upanishad)
 Ayam Ātmā Brahma (अयम् आत्मा ब्रह्म) - "This
Self (Atman) is Brahma" (Mandukya
Upanishad)
 Tat Tvam Asi (तत् त्वम् असि) - "That essence
are you"(tat, referring to sat, "the Existent”)
(Chhandogya Upanishad)
 Aham Brahmāsmi (अहम् ब्रह्मास्मम) - "I am
Brahman" (Brihadaranyaka Upanishad)

7.  These maha-vakyas or pronouncements remind
us of the purest form of communication.
 These vakyas (Great One-Liners) are the
pronouncements of he enlightened sages who
had realized themselves.
 In true sense, communication is pronouncement
and realization of truth whereas false knowledge
(or bhram or maya as it is called) can only lead to
miscommunication, however well articulated,
presented or managed it may be.
 No wonder, Sadhna was an integral part of
education system.

8.  Trans Personal Communication is also seen in
ancient communication heritage. Not only
prayers to the Almighty God, there are
numerous Mantras dedicated to nature and
celestial bodies. Attributing divine status to
the five tatvas viz. Earth, Sun, Air, Water, Fire
is another example of harmony with nature
and transpersonal communication.
 There are also examples of Great Vaids
communicating with the herbs in deep state
of unison to know their healing properties

9.  Rhyme is another important characteristics of
the Indian perspective of communication.
 Right from the Richas of Vedas to the Tulsi
Das, Ved Vyas, Sant Kabir, Meera bai and the
great baba Nanak; India has had a great
tradition of communicating in the form of
poetry or Kavya. Baba Nanak had even his
disciple Mardana by his side to play musical
instrument when he would sing his messages.
 And, it was deliberate because the poetry very
easy for retention.

10.  Indian communication heritage is oral. They
people chose to keep it oral for thousands of
years. It is because Oral communication is far
more effective and personal. The oral
message carries more information than
written one. The paralanguages play an
important role.
 Writing was not, therefore, preferred by the
sages, creators and communicators of ancient
India.

11.  Sadharankaran is the process of making something
common among the sender/s and receivers. It is
most prolific account of Indian concept of
communication given by Bharat Muni in Natya Shastra
which originated around 500 years BC.
 Vibhav (stimulus) is anything perceptible that elicits a
response in form of Bhav or Mood. Sustained Bhavas
lead to Ras (bundle of moods). It is through the Ras-
swadan (Relishing the Ras) that sadharanikaran
happen. when the audience start truly feeling the
same as performed by actor on stage, particularly at
the climax. The only condition is being Saharidya.
Bharat-Muni has elaborated this complex process of
emotional interplay and integration with perfection of
pure science. It is hight of the sense of aesthetics.

12.  Communication does not involve the
transmission of meanings. Meaning are not
transferable, only messages are. Meanings are
found in those who use or consumes the
messages-David Berlo
 Berlo sounds close to the Indian perspective
when he says that the meanings lie in the users
of messages and not in the messages
themselves.
 Indian perspective is the quest for true meanings
of not only the intended messages but whatever
entire universe says in its own ways.