The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



Dates of birth and death unknown. Ancient Indian poet.

Gunadhya wrote in the paisaci language. His fairy tale epos, Brhatkatha (The Great Tale. c. fifth-sixth centuries A.D.), is a digest of ancient Indian popular literature. It includes the narrative of the adventures of Naravahanadatta, son of King Udayana. The Great Tale has come down to us in Sanskrit, in a Nepalese version (Selected Slokas from The Great Tale, by the poet Budhasvamin, eighth-ninth centuries A.D.), and in two Kashmiri versions from the 11th century (Offshoots of the Great Tale, by the poet Ksemendra. and Ocean of Story, by the poet Somadeva). The last has been translated into many modern Indian languages.


Somadeva. Povest’ o tsare Udaiane: Piat’ knig iz “Okeana skazani’t.” Moscow, 1967.


Grintser, P. A. Drevneindiiskaia proza. Moscow, 1962.
Serebriakov, 1. D. Drevneindiiskaia literatura. Moscow, 1963.
Nemichandra. Shastri. Prakrt bhasa aur sahitya ka alochnatmak itihas. Varanasi, 1966.


The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
The tenth- and eleventh-century collections Kathasaritsagara and Brhatkathamanjari are said to be recensions of an ancient, lost tome, known as the Brhatkatha, or "Great Story." There is much that is not known about this work, but it was ostensibly written by a man named Gunadhya, in a mysterious language known as Paisaci.
(12.) On this lost language, see Alfred Master, "The Mysterious Paisaci," Journal of the Royal Asiatic Society 1943: 217ff.; Felix Lacote, Essai sur Gunadhya et la Brhatkatha (Paris: E.
Unfortunately only a fragment has been preserved; this has been edited and translated into French by Felix Lacote, Essai sur Gunadhya et la Brhatkatha (Paris: E.
He borrowed from an earlier work, now lost, the Brhat-katha ("Great Tale") by the Sanskrit writer Gunadhya, who probably had used Buddhist sources of an even earlier period.
Warder's and Sato's second intriguing suggestion concerns the relationship between the Kadambari of Bana and the Brhatkatha of Gunadhya. Now, since Bana knew the Brhatkatha (a fact that we know from an introductory verse in the Harsacarita), and since the story of Kadambari is so close to a story in Ksemendra's Brhatkathamanjari (16.183-251) and in Somadeva's Kathasaritsagara (59.22-179 = 10.3.22-179), the only two complete (?) versions of the Brhatkatha available to us, the working hypothesis for more than a century has been that, therefore, Bana took the basic outline of his story from the Brhatkatha.
Therefore, he himself must have made up the story and not taken it from a previous narrative in Gunadhya's Brhatkatha.
Edgerton, following Lacote, asserts that it is practically certain that Gunadhya's Brhatkatha "contained no version of the Pancatantra." [12] Since the Pancatantra is not original to the Brhatkatha and yet appears in the KSS and the BKM, therefore there is just as much chance, i.e., practical certainty, that Bana's Kadambari, too, came into the Brhatkatha's Kashmiri recension much after the time of Gunadhya, and therefore it is Bana's original story.
8) and is linked to the origin of Gunadhya's Brhatkatha is very significant.