Bṛhatkathā
by Guṇāḍhya
Probable relationship between versions of the Brihatkatha
Language	Paisaci
Form	epic

Bṛhatkathā (Sanskrit, "the Great Narrative") is an ancient Indian epic, said to have been written by Guṇāḍhya 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.^[1] 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.^[2]

Guṇāḍhya could have flourished during the reign of a Satvahana 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.^[3]

The earliest extant reference to the Bṛhatkathā seems to be that of Subandhu (600-700 CE) in Vasavadatta.^[4] Bāṇa (7th century) refers to it in his romances Harshacharita and Kadambari.^[5] 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.^[6] Later references include the Daśarūpa of Dhanamjaya, Nalacampū of Trivikramabhaṭṭa,^[7] and Āryāsaptaśatī of Govardhanācārya.^[8] A Cambodian inscription (c. 875) expressly mentions Guṇāḍhya and his aversion to Prakrit.^[9] 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.^{[citation needed]}

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.^[10]

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.^[11] Udayana obtains a wonderful lute, elephant-taming skills, and confidants; he and his mother eventually return to their home, Kauśāmbī.^[12]

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.^[13] Eventually, they escape to Kauśāmbī, where Udayana's rightful kingship is restored, and they are married.^[14] 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.^[15]

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"),^[16] who is fated to become the emperor of the Vidyādharas.

Udayana's life serves as the prelude to the central story of his son, Naravānhanadatta. Unlike his father, who appears in several works unrelated to the Bṛhatkathā, Naravānhanadatta is known only from texts demonstrably linked to the Bṛhatkathā.^[17]

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.^[21]

Guṇāḍhya wrote the Brihatkatha in the little-known Prakrit called Paiśācī, the language of common people of the border regions of Northwest India.^[22] 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.^[23]

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.^[24]

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.^[25] 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.^[26] 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.^[27]

For the origin of Brihatkatha as described in Kathasaritsagara, see the adjacent diagram.^[29]

• Lacôte, Felix (1923). Essay on Gunādhya and the Brhatkathā. Translated by Tabard, A. M. Bangalore City: Bangalore Press. (reprint, from the Quarterly Journal of the Mythic Society, of Tabard's translation of Lacôte 1908: Essai sur Guṇāḍhya et la Bṛhatkathā at the Internet Archive)
• Nelson, Donald (1974). The Bṛhatkathā: A Reconstruction from Bṛhatkathāślokasaṃgraha, Peruṅkatai and Vasudevahiṃḍi. University of Chicago. (PhD Dissertation)
• Nelson, Donald (August 1978). "Bṛhatkathā Studies: The Problem of an Ur-text". Journal of Asian Studies. XXXVII (4). Association for Asian Studies: 663–676. doi:10.2307/2054369. JSTOR 2054369. S2CID 147593705.
• Penzer, N. M. (1924). The Ocean of Story, being C.H. Tawney's Translation of Somadeva's Kathā Sarit Sāgara (or Ocean of Streams of Story). London: Chas. J. Sawyer. Vol I, Vol II, Vol III, Vol IV, Vol V, Vol VI, Vol VII, Vol VIII, Vol IX, Vol X at the Internet Archive, or as proofread HTML eBook Volume 1-9, including thousands of notes and large appendixes.
• Vijayalakshmy, R. (1981). A Study of the Peruṅkatai: an authentic version of the story of Udayana. Madras: International Institute of Tamil Studies.
• Winternitz, Moriz (1 January 1985). History of Indian Literature. Motilal Banarsidass. ISBN 978-81-208-0056-4.
• Bhaṭṭa, Somadeva (1994). Kathasaritasagara. Penguin Books India. p. xxiv. ISBN 978-0-14-024721-3.
• Das, Sisir Kumar (2005). A History of Indian Literature, 500-1399: From Courtly to the Popular. Sahitya Akademi. ISBN 978-81-260-2171-0.
• Datta, Amaresh (1988). Encyclopaedia of Indian Literature. Sahitya Akademi. ISBN 978-81-260-1194-0.
• Jain, Kailash Chand (1972). Malwa Through the Ages, from the Earliest Times to 1305 A.D. Motilal Banarsidass. ISBN 978-81-208-0824-9.
• Kathasaritasagara. Penguin Books India. 1994. ISBN 978-0-14-024721-3.
• Kawthekar, Prabhakar Narayan (1995). Bilhana. Sahitya Akademi. ISBN 978-81-7201-779-8.
• Keith, Arthur Berriedale (1993). A History of Sanskrit Literature. Motilal Banarsidass. ISBN 978-81-208-1100-3.
• Lacôte, Felix; Tabard, A. M. (translator) (1923). Essay on Gunādhya and the Brhatkathā. Bangalore City: Bangalore Press. {{cite book}}: |first2= has generic name (help) (reprint, from the Quarterly Journal of the Mythic Society, of Tabard's translation of Lacôte 1908: Essai sur Guṇāḍhya et la Bṛhatkathā at the Internet Archive)
• Raja, C. Kunhan (1962). Survey of Sanskrit Literature. Bharatiya Vidya Bhavan.
• Sircar, D. C. (1969). Ancient Malwa And The Vikramaditya Tradition. Munshiram Manoharlal. p. 108. ISBN 978-812150348-8. Archived from the original on 17 June 2016.
• Srinivasachariar, M (1974). History of Classical Sanskrit Literature: Being an Elaborate Account of All Branches of Classical Sanskrit Literature, with Full Epigraphical and Archaeological Notes and References, an Introduction Dealing with Language, Philology, and Chronology, and Index of Authors & Works. Motilal Banarsidass. ISBN 978-81-208-0284-1.
• Winternitz, Moriz (1985). History of Indian Literature. Motilal Banarsidass. ISBN 978-81-208-0056-4.