The History of Indian Literature c8.389

c8.389

(see *Ind. Stud.*, ii. 76, note).—That the *mágadha* of the Saṃhitá may perhaps also be adduced in this connection is a point that has already been discussed (pp. 111, 112).—The words *arhant* (iii. 4. 1. 3, ff.), *śramaṇa* (Vṛih. Ár., iv. 1. 22, as well as Taitt. Ár., ii. 7, beside *tápasa*), *mahábráhmaṇa*[^ *] (Vṛih. Ár., ii. 1. 19. 22), and *pratibuddha*, although by no means used in their Buddhistic technical sense, yet indicate how this gradually arose.—The name Chelaka also in the Bráhmaṇa may possibly have some connection with the peculiarly Buddhistic sense attached to the word *chela*. Ajátaśatru and Brahmadatta,[^ †] on the contrary, are probably but namesakes of the two persons designated by the Buddhists under these names as contemporaries of Buddha (?). The same probably also applies to the Vátsíputríyas of the Buddhists and the Vátsíputras of the Vṛih. Áraṇy. (v. 5. 31), although this form of name, being uncommon, perhaps implies a somewhat closer connection. It is, however, the family of the Kátyáyanas, Kátyáyaníputras, which we find represented with special frequency among the Buddhists as well as in the Bráhmaṇa (although only in its very latest portions). We find the first mention[^ ‡] of this name in the person of one of the wives of Yájnavalkya, who is called Kátyáyaní, both in the Madhu-káṇḍa and the Yájnavalkíya-káṇḍa; it also appears frequently in the lists of teachers, and almost the whole of the Sútras belong-