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International Journal of , and Development Citation: IJPED: 8(2): 81-89, December 2020

DOI: 10.30954/2454-9525.02.2020.4

Exploring the Indian Tradition of Nonviolent Communication

Vedabhyas Kundu

Programme Officer, Gandhi Smriti and Darshan Samiti, New Delhi, Corresponding author: [email protected]

Received: 22 Sept., 2020 Revised: 23 Nov., 2020 Accepted: 16 Dec., 2020

ABSTRACT At a time when the world mired by increasing cases of hate speech and action, intolerance and xenophobia, it is critical that there are efforts to re-look at our communication ecosystem. Unhealthy and dysfunctional communication ecosystems lead to conflicts and intolerance. In this backdrop, the endeavour should be to incessantly work for a communication ecosystem which is healthy and brings people together. It is time that efforts – at individual, local, national and international level be made to help evolve a nonviolent verbal communication ecosystem. While different across the world have inherent values to encourage nonviolent verbal communication, it would be prudent to look at the Indian tradition. This paper tries to explore how nonviolent verbal communication has been an integral part of Indian values and ethos. After delving on the ancient traditions of nonviolent communication, the paper tries to analyze the Gandhian model of nonviolent communication which has major traction at the global level. Keywords: Nonviolent communication, Indian tradition of nonviolent communication, Gandhian model of nonviolent communication, Healthy communication ecosystem

Ahimsa is not causing pain to any living being at any tradition have been captured by this verse from the time through the actions of one’s mind, speech or body. Rig Veda (1.89.1): ā no bhadrāh kratavo yantu viśvato — Śāndilya Upanisad (let many noble and auspicious thoughts come to us from all over). It can be argued that the quest This perspective of in the Śāndilya Upanisad for truth in our communication process through contributes to the understanding of a reconciliation of different ideas and views has in Indian tradition. Nonviolence is a wide concept been an integral part of the Hindu thought and encompassing the actions of one’s mind, speech and traditions. The essence of harmonious dialogue in body. Right communication and the language that arriving at truth has also been underlined in several we use have been an important issue of concern in writings like this proverb, ‘vāde vāde jāyate Indian intellectual traditions over the ages. If we try tattvabodha’ (through continuous dialogue alone one to understand the origin of speech, the starting point arrives at the truth). of our communication, as per the Vedic traditions, The importance of words that are used has been we could trace it back to the Goddess Vac, who is called the Mother of the . How to cite this article: Kundu, V. (2020). Exploring the Indian Tradition of Nonviolent Communication. Int. J. Peace, Edu. Dev., 8(02): The importance of thoughts and the pluralistic form 81-89. of the communication process in ancient Indian Source of Support: None; Conflict of Interest: None Kundu underlined in Maitrī Upanisad which says, “Words Nonviolent communication in ancient cannot describe the joy of the spirit whose spirit is Indian tradition cleansed in deep contemplation, who is one with Sondhi (2020) talking about several Vedic literatures his/her own Spirit (of Ahimsa). Only those who point out how these reveals on how Brahma experience this joy know what it is” (Tiwari 2011). (the Absolute) identifies with language (śabda). Further, if we look in-depth at the Buddhist and “For instance, The Asya Vamiya Hymn of Rishi Jain traditions, we will realize how important was Dirghatamas in Chapter 1 of Rig Veda talks of how nonviolent verbal communication as an integral the ultimate abode of language is Brahma. Here, part of peaceful co-existence in ancient Indian language is described as something which is the traditions. These underlines on how communication peak of the universe.” and the notion of human interconnectedness, be Agrawala (1963) talking about the hymn notes, it with fellow beings, or other livings, are “Here language is related to cosmic order and is intertwined. understood as the idea of the word as distinct from Meanwhile in modern times we have had the spoken word. The spoken word is a limited like who manifestation of the inner word that reveals the highlighted this Indian tradition of nonviolent truth.” Thus, the Asya Vamiya Hymn says that communication. Gaurir mimaya salilam takshati, the vibration of One of the greatest proponents of nonviolent speech creates or fashions out the manifold forms communication at the global level has been out of the waters of the infinite ocean of the ultimate . His approach of nonviolent Reality, Sondhi adds. Again, for instance, Agrawala communication is a beacon light for any nonviolent (1963) points out that in Chapter 10 of Rig Veda, hymns 71 and 125 establish the significance of action and constitutes an important strategy for speech and language for the thinkers in Vedic times. nonviolent resolution of conflicts. He too underlined Further, he talks about Hymn 71 which speaks of the essence of human interconnectedness as a the spotless treasures hidden in speech which are prerequisite for any nonviolent action. disclosed when there is affection in the utterances. An important aspect that needs to be grasped while (2015, p. 809-15) describes the Vedic looking at different traditions- whether ancient or traditions and the importance given to speech or contemporary which has been furthered by peace communication. In this context, Sondhi (2020) notes, apostles like Gandhi is the all-encompassing nature “People with wisdom use speech that wins them of nonviolent communication. It is holistic in friends. Only those who make effort can speak and nature as it covers verbal, nonverbal and symbolic hear speech. A person who has not understood communication, our thoughts and perspectives. the essence of speech can only utter words that are Nonviolent communication covers not only the hollow. Good speech comes to those whose action communication with ourselves and other human is good and who do not disown friends.” beings but also our communication with nature and Meanwhile, Sondhi (2020) talks of Hymn 125 of the other living beings. Rig Veda which also known as Vāk Sukta, regarding This descriptive study, while delving on the ancient which he points out, “In this extensive hymn Indian tradition, will also cover in-depth the dedicated to speech goddess, language is considered Gandhian model of nonviolent communication. worthy of worship, and it is seen as energy This will underline the fact how nonviolent coexistent with every object in this universe. It is communication is an integral part of Indian ethos considered as a sustainer of life, a source of success and ethical system. and riches. It brings knowledge and wisdom, and is the force behind the power of goodness.”

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Further, if one reads the , one finds composed around 100 BCE, this particular texttries important lessons on what should constitute healthy to reflect upon the language and communication and ethical communication. Bhagavad Gita, Chapter in Indian intellectual tradition. Commenting on the 17, Stanza 15 says: Natyashastra,

anudvega-karaḿ vākyaḿ Vatsyayan (2016) observes, “Language must communicate at varying levels to different audiences satyaḿ priya-hitaḿ ca yat in culture specific and transcultural contexts. While being in finite time and place, it must have power svādhyāyābhyasanaḿ caiva to communicate beyond time and place.” vāń-mayaḿ tapa ucyate The of also is an important treatise on nonviolent communication. For instance, Literally, it means, “Austerity of speech consists in II.36 (-pratiṣṭhāyāṃ kriyā-phala-āśrayatvam) speaking in a manner that will not agitate the minds notes, “To one established in truthfulness, actions of the listeners or enkindle the base emotions of the and their results become subservient.” (https:// listener or his passion; the communication should yogastudies.org/sutra/yoga-sutra-chapter-2- be true, it must be beneficial to the listener and verse-36/) According to Yoga Sutras, truth is based also pleasant. One should also engage in self-study on the understanding that honest communication (Balakrishnan, 2013). forms the basis for any relationship or community. Meanwhile Balakrishnan (2013) analyzes this Stanza The Yoga Sutras expresses concern that if we are which encompasses the essence of nonviolent untruthful, if we lie to others, then others will lie to communication: us. Eventually, it notes that such a practice becomes 1. It should not agitate the mind of the listener. normal to communicate through lying, never really saying what we mean or doing what we say. 2. It should not in any way enkindle the base emotions of the listener. Now it would be prudent to look at the essence 3. It should be the truth. of nonviolent communication in the Buddhist traditions. Nonviolence as per can be 4. It should be beneficial to the listener. understood primarily as non-hatred or non-ill- 5. It should be pleasant to hear. will towards human or animals. An important 6. Such communications should be made only form, nonviolence which the Buddhist tradition after through self-study. propagates is the essence of compassion. The Nonviolent verbal communication entails emotional Buddha’s teaching starts with the four noble bridge building and stresses on the essence of truths (catur-aryasatya). The first two truths dialogue. In this context, Bhagavad Gita can be a discern the causes of violence and conflict and classic example of continuous dialogue between the caused thereby: First, life inevitably Sree Krishna and Arjuna. If one carefully studies involves suffering/dissatisfaction (duhkha-satya); the dialogue between Sree Krishna and Arjuna, one and second, suffering/dissatisfaction originates would realize how both of them address each other in desires (samudaya-satya). The third and the by names which are dear to them. For instance, fourth prescribe the cure for this unpleasant way Arjuna addresses Sree Krishna as Achyuta, Kesava, of living, that is, how to promote a peaceful way Madhava Madhusudana etc. In response, Sree of living and ultimately live-in peace: Third, Krishna calls Arjuna as Partha, Kaunteya etc. This suffering/dissatisfaction will cease if all desires helps in emotional bridge-building, an important cease (nirodha-satya); and Fourth, this state can be ingredient of nonviolent communication. realized by engaging in the Noble Eightfold Path Again, for instance, if we take Bharat Muni’s (marga-satya). Natyashastra which is believed to have been

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In this backdrop, the Buddhist tradition eloquently paper. The cloud is essential for the paper to exist. puts the idea of nonviolent communication together If the cloud is not here, the sheet of paper cannot be in one of Buddha’s eight-fold path, the right speech here either. We can say that the cloud and the paper (sammāvācā).The different ideas of right speech are: inter-are. “Interbeing” is a word that is not in the dictionary yet, but if we combine the prefix “inter-” ~~ It should be well-intended – comes from with the verb “to be,” we have a new verb, “inter- goodwill, not ill will; constructive; aimed to be”...Looking even more deeply, we can see we are build up, not tear down in it too. This is not difficult to see, because when ~~ It should be true in nature – not overstated, we look at a sheet of paper, the sheet of paper is part taken out of context, or blown-up out of of our perception. Your mind is in here and mine is proportion also, so we can say that everything is in here in this ~~ Aimed as the result should be beneficial – helps sheet of paper. things get better, not worse (even if it takes a In this context, using Thich Nhat Hanh’s notion while) of interbeing and engaged Buddhism, Philips- ~ ~ It should not be harsh – It could be firm, pointed, Anderson (2017) points out, “In Nhat Hạnh’s or intense; it could confront mistreatment or rhetorical nonviolence, the self and the other are injustice; anger could be acknowledged; but simultaneous audiences. In rhetorical studies we it is not prosecutorial, nasty, inflammatory, are used to talking about multiple audiences for dismissive, disdainful, or snarky. discourse. For Nhat Hạnh, all beings, in fact all The importance of nonviolent communication creation, is part of the audience for every speech. can be emphasized by the fact that the Buddha This includes the speaker as an audience as well.” mentioned it in his very first sutta after awakening,“The Discourse on Turning of the Wheel Thich Nhat Hanh (2013) explains how healthy of Truth”(Dhammacakkappavattana Sutta). What then communication is as important as the food we take constitutes right speech? Magga-Vibhaṅga Sutta and the air that we breadth in,“We tend to think (SN 45:8) explains it, “And what is right speech? of nourishment only as what we take in through Abstaining from lying, abstaining from divisive our mouths, but what we consume with our eyes, speech, abstaining from abusive speech, abstaining our ears, our noses, our tongues, and our bodies from idle chatter.” is also food. The conversations going on around us, and those we participate in, are also food. Are Meanwhile the Subhasita-jaya Sutta SN11.5 says, we consuming and creating the kind of food that “You make things worse, when you flare up, at is healthy for us and helps us grow? When we say someone who’s angry. Whoever doesn’t flare up something that nourishes us and uplifts the people at someone who’s angry wins a battle hard to around us, we are feeding and compassion. win… The victory through what is well spoken When we speak and act in a way that causes goes to Sakka the -king.’.” (https://www. tension and anger, we are nourishing violence and accesstoinsight.org/tipitaka/sn/sn11/sn11.005.than. suffering.” html) This is definitely an important foundational stone of nonviolent verbal communication. Nonviolent communication underlines the importance of looking at one idea from different Vietnamese Zen Master, Thich Nhat Hanh’s perspectives or lenses. This has echo in all Indian perspectives eloquently explains the importance traditions. For instance, the Jain doctrine of of interconnectedness in all our action. Thich Nhat anekantvada (many sidedness or relative pluralism) Hanh (1987) notes on his ideas of inter-being: also echoes with the pluralistic tradition of Indian If you are a poet, you will see clearly that there is communication ecosystem. This Jain doctrine a cloud floating in this sheet of paper. Without a helps us understand the of pluralism cloud, there will be no rain; without rain, the trees and the significance of multiplicity of viewpoints. cannot grow; and without trees, we cannot make The also teaches us that reality can be

PRINT ISSN: 2321-9807 84 ONLINE ISSN: 2454-9525 Exploring the Indian Tradition of Nonviolent Communication perceived and interpreted differently from diverse you must always remember that each word, thought, viewpoints. It helps us in realizing that no single and deed, lays up a store for you and that as the view is the complete truth. bad thoughts and bad works are ready to spring Further in Acarang Sutra, ahimsa has been described upon you like tigers, so also there is the inspiring as: hope that the good thoughts and good deeds are ready with the power of a hundred thousand Injurious activities inspired by self-interest lead to angels to defend you always and forever.”Here and darkness. This is what is called bondage, Swami Vivekananda stresses on the essence of good delusion, death, and hell. To do harm to others is to do thoughts and good deeds which are an integral part harm to oneself. “Thou art he whom thou intendest of nonviolent verbal communication ecosystem (The to kill! Thou art he whom thou intendest to tyrranize Complete Works of Swami Vivekananda; Volume 2, over!” We corrupt ourselves as soon as we intend to Jnana-Yoga; Chapter XII). corrupt others. We kill ourselves as soon as we intend to kill others. Ahimsa sprouts from a person’s inner Exploring the Gandhian Model of awakening” (Jain Gandhi, 2012). Nonviolent communication Talking about Bhā ājāta (it. characteristic/s of speech), The contemporary foundation of nonviolent a chapter in the Acharang Sutra, Bhattacharya and communication in India which got major global Loho Choudhury (2016) points out how Bhā ājāta traction was laid by Mahatma Gandhi. His approach starts citing the types of speech that should be of nonviolent communication stems from his avoided,” 1) Speech inspired by anger/ wrath; 2) five basic principles of nonviolence: respect, Speech inspired by pride/ hubris; 3) Speech inspired understanding, acceptance, appreciation and by deceit/ deception; 4) Speech inspired by gain/ compassion (Gandhi, 2017). greed; 5) Speech with harshness both knowingly or unknowingly regarding the communicatee’s Gandhi’s vision of a nonviolent was based position; 6) Speech reflecting positive/ certain hope on the ‘cosmocentric view of human beings. Parekh regarding uncertain things. (1997) explains the notion of cosmocentric view as followed by Gandhi: This is a holistic perspective of ahimsa and underlines how it sprouts from a person’s inner awakening. It The cosmos was a well-coordinated whole whose also encompasses our communication ecosystem. various parts were all linked in a system of yajna, Nonviolent verbal communication has further been or interdependence and mutual service. It consisted highlighted in different Indian texts and treaties. of different orders of being ranging from the material Thirukkural is one of the most important texts in to the human, each governed by its own laws and Tamil written by . In one of the texts, standing in a complex relationship with the rest. Thiruvalluvar says that a person should never Human beings were an integral part of the cosmos employ a bad or filthy language to address another and were tied to it by the deepest bonds. In Gandhi’s person. The language that we use, according to the favourite metaphor, the cosmos was not a pyramid text, should be pleasing for people to listen to. He of which the material world was the base and the devotes a complete chapter of 10 couplets on the human beings the apex, but a series of ever-widening importance of learning by listening, an important circles encompassing humankind, the sentient world, element of nonviolent verbal communication. the material world, and the all including the cosmos. In modern times, echoing the Indian tradition According to Parekh(1997), Gandhi was clear of nonviolent verbal communication, Swami that a nonviolent society, ‘as human beings were Vivekananda in his seminal speech, The Cosmos: the interdependent, should discourage all forms of Microcosm, delivered on 26, 1896 in New exploitation, domination, injustice, and inequality… York noted, “The infinite future is before you, and and should find ways of institutionalizing and

PRINT ISSN: 2321-9807 85 ONLINE ISSN: 2454-9525 Kundu nurturing the spirt of love, truthfulness, social The essence of constructive work as an integral service, cooperation and solidarity’. part of Gandhi’s communication strategy to reach Parekh (1997) further delves on Gandhi’s out to the last person of the society has been aptly prescriptions of a nonviolent society which captured by Gandhi himself (Collected Works of should ‘cherish epistemological pluralism’. He Mahatma Gandhi, Vol 38, 311-12): notes: “It should appreciate that reason, intuition, The volunteers are called upon to enlist themselves faith, traditions intergenerationally accumulated in order to do village reconstruction work, and collective wisdom, and emotions are all valuable this village reconstruction work is nothing but the sources of knowledge, and make their own distinct organization of the peasantry and workers upon contributions to understanding and coping with the an economic basis. We want to enter into the hearts complexities of human life. The good society should of the peasants. We want to identify ourselves encourage dialogue, a creative interplay between completely with the masses. We want to make them, and not allow one of them to acquire a their woes our own. We want to feel with them hegemonic role or become the arbiter of all others.” in everything in order to better the lot of those on The Gandhian framework of nonviolent whose toil we the people of the city are really living. communication is based on the above cosmocentric We must therefore make common cause with the view of human beings and his vision of a nonviolent workers. society. The volume and expanse of Gandhi’s Constructive work, hence, was a powerful tool of nonviolent action and his prescriptions of a society action communication wherein Mahatma Gandhi was based on equality, and a nonexploitative and the Gandhian constructive workers reached paradigm. Gandhi’s approach to communication out to the last person of the society and identified was not just to reach out to the masses but also themselves with their woes as their own. adroitly engaging them in constructive work. The Further, in order to reach out to the people, tools of communication were used to wake up the Gandhi used the strategies of padyatras or walking millions out of their slumber and prepare them for pilgrimage. This method of communication was one of the most powerful nonviolent struggles in actually an effort to encourage solidarity and world’s history, the aim was to fearlessly face the struggle for justice through nonviolent means. exploitative British Raj and demand for political, During his lifetime, he and his followers undertook social and economic justice. The constructive a large number of padyatras to connect with the work which aimed at emancipating the poorest masses. of the poor of the country was an integral part of his strategy of nonviolent verbal communication. The Gandhian principles of Satyagraha offers the Using his method of nonviolent communication and guiding principles of nonviolent communication. constructive work, he was able to develop a massive The principles of Satyagraha necessitate that network of people across the length and breadth of adversaries were never considered as eternal India to oppose the British. enemies but actually as potential friends. For a Gonsalves (2010) talks on Gandhi’s conviction for Satyagrahi, the object was ‘not avoidance of all the strategy ‘to inject into the urban and rural relationship with the opposing power’ but the illiterate masses and new mentality -fearlessness ‘transformation of relationship’. Reaching out to and a passion for independence.’ Gonsalves notes, one’s opponents or those with whom we disagree “He was convinced that only a communication is important when we think of resolving differences strategy that was methodologically planned, through strategies of nonviolent communication. hermeneutically relevant, creatively symbolic, In Gandhi’s Satyagraha, in situations of dispute or morally disciplined, geographically extensive and differences, the aim should be to see the validity founded uncompromisingly on satya and ahimsa of the opponent’s position and not push only one’s would succeed.” point of view. The essence is to be empathetic in

PRINT ISSN: 2321-9807 86 ONLINE ISSN: 2454-9525 Exploring the Indian Tradition of Nonviolent Communication resolving differences. In Young India (19-3-1925), and ahimsa, Gandhi took a vow to observe silence the Mahatma writing in this context says: on every Monday of the week. On the importance of Immediately we begin to think of things as our silence, he notes in his Autobiography, “Proneness opponent thinks of them, we shall be able to to exaggerate, to suppress or modify the truth, do them full justice. I know that this requires wittingly or unwittingly, is a natural weakness of a detached state of mind, and it is a state very man and silence is necessary in order to surmount difficult to reach. Nevertheless, for a satyagrahi it it. A man of few words will rarely be thoughtless in is absolutely essential. Three-fourths of the miseries his speech; he will measure every word.” and misunderstandings in the world will disappear, Another powerful technique of nonviolent if we step into the shoes of our adversaries and communication which Gandhi used was . It understand their standpoint. We will then agree was an effective method of nonviolent nonverbal with our adversaries quickly or think of them persuasion. Used as a means of self-purification, he charitably. used this tool to convert the heart of the offender In fact, the Gandhian model of nonviolent and also as a method to do penance for any wrong communication rests on the significance of doing. Merriam (1975) talking on this nonviolent nonviolent persuasion. This was an important persuasion method points out, “Of all his techniques attribute of Gandhi’s satyagraha for reaching out to of symbolic action, the fast or hunger strike most the adversaries. Here it would be pertinent to look at typified Gandhi’s character and temperament. what nonviolent persuasion really constitutes of and Fasting afforded a method of influencing political in this context, Pelton (1974) noted, “An essential policy and social attitudes by creating an emotional ingredient of nonviolent persuasion is the honest impact difficult to achieve through ordinary speech and straightforward dissemination of information… and negotiation. It also provided a source of the withholding of information, the making of spiritual renewal for a man dedicated to controlling unsubstantiated charges…the packaging of an issue, his senses and desires.” and appeals to greed, prejudice and hatred cannot Scholars like Bode (1995) have attempted to construct under any circumstances be reconciled with the a Gandhian model of nonviolent communication. philosophy of nonviolence.” Bode notes, “For Gandhi, the goal of communication Gandhi’s communication principles have been well was to build and maintain human relationships and captured by Dr Rajendra Prasad, the first President thus enhance personhood. Gandhi’s insistence on of India who in his Introduction to the Collected nonviolence recognized the importance of others, Works of Mahatma Gandhi, paying homage to the valued humanity, and appreciated the importance Mahatma writes (‘Homage’, Collected Works of of human relationships and personhood… Gandhi’s Mahatma Gandhi, Volume 1): nonviolent communication theory included the valuing of personhood throughout the world, Here are the words of the Master covering some but he also stressed the importance of individual six decades of a superbly human and intensely relationships and . ...Openness was active public life- words that shaped and nurtured manifested in Gandhi’s rhetoric and is a characteristic a unique movement and let it to success; words that of his nonviolent communication theory. For Gandhi, inspired countless individuals and showed them the openness included communication practices such as light; words that explored and showed a new way free speech and press, public discussion, and direct of life; words that emphasized cultural values which negotiation.” are spiritual and eternal, transcending time and space and belonging to all humanity and all ages. In the context of the above understanding of the expansive nature of the Gandhian approach, Meticulous use of nonviolent symbolism also his model of nonviolent communication can be formed part of Gandhi’s communication strategy. In constructed as an all-encompassing process. Based order to remain disciplined in his search for truth

PRINT ISSN: 2321-9807 87 ONLINE ISSN: 2454-9525 Kundu on these, it would be pertinent to delineate the own understanding of nonviolent communication. important ingredients of the Gandhian model of For instance, senior Gandhian, Natwar Thakkar nonviolent communication. These would include: gives an expansive understanding of what is ~~ His model of nonviolent communication nonviolent communication (Kundu, 2018): entails nonviolence in all aspects – verbal, To me nonviolent communication literacy would nonverbal, thoughts and how the mind, heart mean how our communication efforts should and body remain disciplined at every stage. be nonviolent; how our ability and capacity to ~~ Importance of nonviolent persuasion as an communicate not only with ourselves but with our attribute of nonviolent verbal communication and society be nonviolent in all aspects and process. overall, how the entire process of communication ~~ Essence of nonverbal symbolism which aims whether between individuals, groups, communities at encouraging self-introspection and self- and the world at large should be nonviolent in nature. discipline, struggle for justice and emotionally This would entail deep understanding of the art connect with the people even the adversaries. and science of nonviolence and its centrality in all ~~ Gandhi’s model of nonviolent communication our daily actions. It’s not just verbal and nonverbal encompasses principles of human communication, nonviolent communication literacy interdependence and underlines the would also include whether our thoughts and ideas importance of the cosmocentric approach to are nonviolent or not. This would also mean how we human nature. can rid of our preconceived notions of individuals or ~~ His strategy involved in reaching the hearts groups with whom we want to communicate and stop of the masses through constructive work for evaluating them to suit our own ideas. More than social and economic emancipation. This is often, we are attuned to think in terms of moralistic an important dimension of nonviolent action judgments which may be our own constructions. communication. By developing deep understanding of the art and ~~ The Gandhian model underlines the importance science of nonviolence and integrating it in our of empathy in all forms of communication. For communication practices we could get over with instance, his Talisman is a powerful statement biased and moralistic judgments; this in turn could of how each individual need to introspect on contribute to emotional bridge building. what they are doing for the last person of the society- the essence of empathetic connections. CONCLUSION ~~ His five basic pillars of nonviolence- respect, understanding, acceptance, appreciation The paper tried to develop understanding of the and compassion can be considered as Indian tradition of nonviolent communication. It foundational architecture of a nonviolent underlines how nonviolent communication has been verbal communication ecosystem. an integral part of our ethos and ethical values. ~~ The Gandhian model entails the evolution of Also, it tried to construct a Gandhian model of an individual to a higher plane of values and nonviolent communication, a model which can be and respect for human dignity. of great relevance in contemporary societies when the communication ecosystem in many occasions ~~ His communication model underlines the importance of being morally disciplined, seem to become dysfunctional and leads to conflicts. strictly adhering to the principles of ahimsa While more research is needed in the area of and truth, meticulous planning, creative and Indian approaches to nonviolent communication, innovative, open and flexible. the aim should be to highlight these ideas not only at the national level but also at the global Contemporary Gandhians have tried to use the level. The ideas and dimensions of nonviolent Gandhian praxis of humanism to construct their communication should be integrated in our

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