“Sadharanikaran”, meaning “simplification without dilution”, represents a communication tradition that includes simplification. Learn more about this Indian Model of Communication & Media through this Presentation & dive into its various aspects.

1. :SADHARNIKARAN
MEDIA THEORY:
-BAJMC II SEM.

2. “Sadharanikaran”
“Sadharanikaran”, meaning “simplification without dilution”,
represents a communication tradition that includes simplification, rasa
(emotion), sahridaya (compassion with affection), a symmetry (hierarchy) and
social universalization. It explicates the relational and social processes of
communication as opposed to individual constructs. It articulates emotion and
collective social change as central responses to communication. An empirical
application of Sadharanikaran to promoting handwashing with soap after
defecation in rural Maharashtra, India is discussed. The challenge is how to
bring about social health behavior change with communication interventions
that are both socio-culturally meaningful and persuasively powerful. The
relevance of Sadharanikaran to local and global contexts is outlined.

3. Model of sadharnikaran

4. Sadharanikaran Model of Communication –
Sadharanikaran model of communication (SMC), was proposed by Dr.
Nirmala Mani Adhikari on 2003. It illustrates how the communication parties
interact in a system for the attainment of commonness or
oneness. Sahridayata and Sahridayas are the core concepts upon which the
meaning of sadharanikaran resides. The sender and receiver attain sahridayata
or become sahridayas only when they accomplish the process of
sadharanikaran.
Sadharanikaran is rooted in Natyashastra of Bharata. Scholars widely believe
that Bhattanayaka introduced the concept of sadharanikaran. He is credited for
the use of the term in his commentary on Natyashastra to explain the concept
of rasa. Sadharanikaran word is derived from the Sanskrit word sadharan;
which means ‘commonality’ or ‘simplification’ in English.

5. Dr. Nirmala Mani Adhikari
proposed Sadharanikaran
model of communication.

6. “Elements of Sadharnikaran Model of
Communication"
Elements Sahridayas (Preshaka, i.e. sender and Prapaka, i.e. receiver)
Bhava (Moods or emotions)
Abhivyanjana (Expression or encoding)
Sandesh (Message or
information)
Sarani (Channel)
Rasaswadana (Firstly receiving, decoding and interpreting the messageand
finally achieving the rasa)
Doshas (Noises)
Sandarbha (Context)
Pratikriya (Processof feedback)

7. Sahridayas are the people with a capacity to send and receive messages. They
are the parties engaged in communication, and capable of identifying each
other as sender and receiver of the process.
If communication Is taken as a step-by-step process, which is just for the sake
of easy understanding, the sahridaya-preshaka (sender).
In the communication process; the complex concepts and ideas are simplified
by the speaker(source) with illustrations and idioms appropriate for the
understanding of the listener (receiver of the message).
Bhavas are manifested as sandesha. The channels may be natural such as
auditory, tactile, visual, olfactory and taste channels.

8. Rasaswadana is the receiving of the message by the receivers, decoding it and
finally enjoying the rasa of the sandesha.
Doshas are those noises which distort the message and leads to
miscommunication.
Sandarbha is context and the effectiveness of any message depends on the
communication environment.
Pratikriya refers to the responses of the receiver after receiving the message. It is
the process of feedback, which allows the receiver to have active role in the
communication process.
**Sadharanikaran on the other hand is better suited for real world
communication.**

9. Model of Sadharanikaran :
It tells that the effectiveness of any message depends
on the communication environment because same
message may have different meaning in different
contexts. Context is known as ‘sandarbha’ in
Sadharanikaran model. It makes Hindu concept of
communication even more comprehensive.

10. Fundamentals of Sadharanikaran :
➢ 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.
➢ The model illustrates how successful communication is possible in Hindu society where
complex hierarchies of castes, languages, cultures and religious practices are prevalent.
➢ The inter-relationship between the communicating parties is of crucial importance in
sadharanikaran. Here, not the cause of the relationship but the relationship itself is
significant.
➢ 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.

11. ➢ The model shows that abhivyanjana (encoding) and rasaswadana
(decoding) are the fundamental activities in communication.
➢ 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.
➢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. Thus due to the context a text can retain its
‘objective’ meaning.

12. Conclusion:
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.