Gunadhya

''Bṛhatkathā'' (बृहत्कथा) (Sanskrit, "the Great Narrative") is an ancient Indian epic, said to have been written by Guṇāḍhya (गुणाढ्य) in a poorly-understood language known as Paiśācī. The work no longer exists but several later adaptations — the '' Kathāsaritsāgara'' (''कथासरित्सागर''), ''Bṛhatkathāmañjarī'' (''बृहत्कथामंजरी'') and '' Bṛhatkathāślokasaṃgraha'' (''बृहत्कथाश्लोकसंग्रह'') in Sanskrit, as well as the ''Peruṅkatai'' and ''Vasudevahiṃḍi'' in vernaculars — make commentary on the piece.

The date of its composition is uncertain. According to testimonials by later Sanskrit poets such as Daṇḍin, the author of the ''Kavyadarsha'', Subandhu, the author of '' Vasavadatta'', and Bāṇabhaṭṭa, the author of the '' Kadambari'', the ''Bṛhatkathā'' existed in the 6th century CE. According to other estimates it predates that period by several more centuries. For example, if the story of Udayana by poet Bhāsa (and also later by Harsha in Ratnavali) was inspired by ''Brihatkatha'', it had to be older than the time of Bhāsa — itself uncertain, but before the 3rd century CE.

Scholars compare Guṇāḍhya with Vyasa and Valmiki even though he did not write the now long-lost ''Brihatkatha'' in Sanskrit; the loss of this text is one of the greatest losses of Indian literature. Presently available are its two Kashmiri Sanskrit recensions, the ''Brihatkathamanjari'' by Kshemendra and the '' Kathasaritsagara'' by Somadeva.

Gunadhya

Guṇāḍhya could have flourished during the reign of a Satavahana king of Pratishthana (modern-day Paithan, Maharashtra). According to D. C. Sircar, he probably flourished between the 1st century BCE and 3rd century CE. An alternative account, mentioned in the ''Nepala Mahatmya'' of the Skanda Purana, states that Gunadhya was born in Mathura, and was a court poet of the king Madana of Ujjain. Sircar calls this tradition less authentic.

Early references

The earliest extant reference to the ''Bṛhatkathā'' seems to be that of Subandhu (600-700 CE) in '' Vasavadatta''. Bāṇa (7th century) refers to it in his romances ''Harshacharita'' and '' Kadambari''. A reference by Daṇḍin in his ''Kavyadarsha'' is problematic because it describes the ''Bṛhatkathā'' as being marvelous and as composed in the vernacular of the bhūtas (evidently Paiśācī). However, the information appears to be second-hand. A fuller reference is provided in '' Dashakumaracharita'', whose author is possibly not the same Daṇḍin. Later references include the ''Daśarūpa'' of Dhanamjaya, ''Nalacampū'' of Trivikramabhaṭṭa, and ''Āryāsaptaśatī'' of Govardhanācārya. A Cambodian inscription (c. 875) expressly mentions Guṇāḍhya and his aversion to Prakrit. The earliest extant Kannada work on grammar and poetics, ''Kavirajamarga'' by Nripatunga (c. 850), mentions a now-lost Sanskrit version of ''Bṛhatkathā'' by the author Durvinita. We can safely assume the existence of a romantic work by Guṇāḍhya before 600 CE.

Reconstructed content

Although several derivative works remain today, they differ so greatly that they cannot be used to reconstruct the ''Bṛhatkathā'' in its totality. However, some strong inferences can be made about its content based on their similarities.

Udayana

Due to a ''dohada'' ("pregnancy craving"), Mṛgāvatī, pregnant with Udayana, is either covered or immersed in red. A monstrous bird mistakes her for raw meat and carries her away, later dropping her. She is cared for in a hermitage, where she raises her son. Udayana obtains a wonderful lute, elephant-taming skills, and confidants; he and his mother eventually return to their home, Kauśāmbī.

Udayana is later captured by Pradyota, the King of Ujjayinī. Here, he teaches the lute to Pradyota's daughter, Vāsavadattā, and they fall in love. Eventually, they escape to Kauśāmbī, where Udayana's rightful kingship is restored, and they are married. But, fearing Udayana is weakening, and desiring an additional political alliance, Udayana's ministers make him believe that Vāsavadattā is dead, and arrange a marriage to Padmāvatī.

Though he is later reunited with Vāsavadattā, Udayana remains childless. Later, as a boon of Kubera, Vāsavadattā becomes pregnant with Naravāhanadatta (his name means "given by Kubera"), who is fated to become the emperor of the Vidyādharas.

Naravāhanadatta

Udayana's life serves as the prelude to the central story of his son, Naravāhanadatta. Unlike his father, who appears in several works unrelated to the ''Bṛhatkathā'', Naravāhanadatta is known only from texts demonstrably linked to the ''Bṛhatkathā''.

Relevance

The earliest reference to Vikramāditya is traced in the lost ''Brihatkatha''. Guṇāḍhya describes the great generosity, undaunted valour and other qualities of Vikramāditya, whose qualities are also mentioned by Satavahana king Hāla or Halavahana, a predecessor of Gautamiputra Satakarni in his '' Gaha Sattasai''; Guṇāḍhya and Hāla lived close to the time of Vikramāditya.

Guṇāḍhya wrote the ''Brihatkatha'' in the little-known Prakrit called Paiśācī, the language of common people of the border regions of Northwest India. Daṇḍin asserts the fundamental importance of the ''Brihatkatha'' and states that it was written in prose and not in poetic form suggested by the three known Kashmiri rescensions ''Haracaritacintamani'' of Jayaratha included.

''Brihatkatha'' must have been a storehouse of tales about heroes and kings and gods and demigods and also about animals and birds. Kshemendra's ''Brihatkathamanjari'' must be a faithful summary of the original which too was in eighteen Books called ''Lambakas''. The earliest version must have been the '' Bṛhatkathāślokasaṃgraha'' of Budhasvamin, the complete work of which has not been found.

Guṇāḍhya must have lived a glorious life; he must have been a versatile writer, a master of literary art capable of weaving into his story of romantic adventures all the marvels of myth, magic and fairy tale. The stories forming the ''Brihatkatha'' had a divine origin which origin is recounted by Somadeva. Since King Satvahana has been identified with Shalivahana, Guṇāḍhya must have lived around 78 CE. Guṇāḍhya is perhaps the only author of a well-known text who speaks in the first person. His story is told from his point of view, not by an unseen, omnipresent narrator as in the case of Vyasa and Valmiki.

Legendary origin

For the origin of ''Brihatkatha'' as described in ''Kathasaritsagara'', see the adjacent diagram."Gunadhya" from "The Encyclopaedia Of Indian Literature
(Volume Two) (Devraj to Jyoti)" by Amaresh Datta, page 1506.

Notes

References

* (reprint, from the ''Quarterly Journal of the Mythic Society'', of Tabard's translation of Lacôte 1908: )
* (PhD Dissertation)
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{{Brihatkatha

Indian poetics
History of literature in India
Prakrit literature
Paisachi literature
Epic poems
Indian poems
Panchatantra