As Buddhism first obtained a firm footing in Kosala and Videha, it is interesting to inquire in what relation the Çatapatha Brahmana stands to the beginnings of that doctrine. In this connection it is to be noted that the words Arhat, Çramana, and Pratibuddha occur here for the first time, but as yet without the technical sense which they have in Buddhistic literature. Again, in the lists of teachers given in the Brahmana mention is made with special frequency of the Gautamas, a family name used by the Çakyas of Kapilavastu, among whom Buddha was born. Certain allusions are also suggestive of the beginnings of the Sankhya doctrine; for mention is several times made of a teacher called Asuri, and according to tradition Asuri is the name of a leading authority for the Sankhya system. If we inquire as to how far the legends of our Brahmana contain the germs of the later epic tales, we find that there is indeed some slight connection. Janamejaya, the celebrated king of the Kurus in the Mahabharata, is mentioned here for the first time. The Pandus, however, who proved victorious in the epic war, are not to be met with in this any more than in the other Brahmanas; and Arjuna, the name of their chief, is still an appellation of Indra. But as the epic Arjuna is a son of Indra, his origin is doubtless to be traced to this epithet of Indra. Janaka, the famous king of Videha, is in all probability identical with the father of Sita, the heroine of the Ramayana. Of two legends which furnished the classical poet Kalidasa with the plots of two of his most famous dramas, one is told in detail, and the other is at least alluded to. The story of the love and separation of Pururavas and Urvaçi, already dimly shadowed forth in a hymn of the Rigveda, is here related with much more fulness; while Bharata, son of Duhshanta and of the nymph Çakuntala, also appears on the scene in this Brahmana. A most interesting legend which reappears in the Mahabharata, that of the Deluge, is here told for the first time in Indian literature, though it seems to be alluded to in the Atharva-veda, while it is known even to the Avesta. This myth is generally regarded as derived from a Semitic source. It tells how Manu once came into possession of a small fish, which asked him to rear it, and promised to save him from the coming flood. Having built a ship in accordance with the fish's advice, he entered it when the deluge arose, and was finally guided to the Northern Mountain by the fish, to whose horn he had tied his ship. Manu subsequently became the progenitor of mankind through his daughter.