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Studies in
(12) Chādana (or Sādana-NL.) is a statement or speech arising from 'disgrace and made for some purpose.74 Thus in the Ratnāvali (Act IV) Sāgarikā welcomes the breaking out of fire in the harem where she has been held captive as it would put an end to her sorrows. She means death caused by fire would put an end to her suffering and disgrace. In reality, however, union with the king brought about by that fire ends her sorrows.
The SD. defines it as putting up with humiliation etc. with a view to attaining the desired object and quotes Veņi V. 31 as an instance : Arjuna here appeals to Bhima not to mind the ravings of Duryodhana, whose hundred brothers are killed and who is unable to do the Pāņdavas any harm.
The DR. and its followers do not recognise Chādana as a sub-division.
The ND. states that some theorists recognise chalana in place of chādana. "The word chalana is interpreted by some dramaturgists as 'humiliation' (-this is a clear reference to the DR.) while by some others as 'sammoha' i.e. fainting." The abandoning of Sitā in the play Rāmābhyudaya illustrates chalana in the sense of 'humiliation'. Chalana in the sense of fainting is illustrated by a passage in the Veni Act VI. 15-16 where Rākşasa gives the false news of Bhima's death and as a result Yudhisthira faints away.
(13) Prarocanā is representing in advance that the desired end is accomplished, the actual accomplishment of the desired end being found in the nirvahaņa. It is illustrated by Veņi VI. 12 etc., where the braiding of Draupadi's hair and Yudhisthira's coronation are represented in advance as accomplished.
The Abh. notes that some dramaturgists call this anga Yukti. The ND. mentions a view that some define prarocanā 75 as 'a direction to honour persons with gifts etc.', and cites a passage from the Veņi (Act VI, pp. 153-54) where Yudhisthira orders Sahadeva through his attendant to employ clever spies etc., to whom rewards in the form of money and honour are promised, to trace Duryodhana who has disappeared on hearing of Bhima's vow.
The DR. and its followers (the BP., the PR., and the RS.) do not recognise the three angas : 1 Kheda 2 Pratişedha and 3 Chādana. In place of them these authorities substitute vidrava, vicalana and chalana.
Vidrava is 'slaying, taking prisoner and the like'. The description of the breaking out of fire in the harem, of the imprisonment of Sāgarikā and danger to her life (Ratnāvali, Act IV) illustrates this sub-division.
74 The ND. defines it as glä FFYASAH 1
and comments मन्युरपमानो येन मार्यते तत् छादनम् । p. 95. 75 The ND. informs that some recognise Yukti in place of Prarocană. Yukti is defined as
afer: This definition agrees with NS. XIX. 96a, which is possibly a later addition.
