Passing over an inscription at Mathurā which records the building of a part of a sanctuary to the Lord Vāsudēva about 15 B.C. by the great Satrap Sōḍāsa,[27] we note that the grammarian Patañjali, who wrote his commentary the Mahābhāshya upon Pāṇini's grammar about 150 B.C., has something to say about Kṛishṇa Vāsudēva, whom he recognises as a divine being (on IV. iii. 98). He quotes some verses referring to him. The first (on II. ii. 23) is to the following effect: "May the might of Kṛishṇa accompanied by Saṃkarshaṇa increase!" Another (on VI. iii. 6) speaks of "Janārdana with himself as fourth," that is to say, Kṛishṇa with three companions: the three may be Saṃkarshaṇa, Pradyumna, and Aniruddha, or they may not. Another verse (on II. ii. 34) speaks of musical instruments being played at meetings in the temples of Rāma and Kēśava. Rāma is Bala-rāma or Bala-bhadra, who is the same as Saṃkarshaṇa, and Kēśava is a title of Kṛishṇa, which was applied also to Vishṇu or Nārāyaṇa according to the Bōdhāyana-dharma-sūtra, which may be assigned to the second century B.C. The Ovavāī, or Aupapātika-sūtra, a Jain scripture which may perhaps belong to the same period, mentions (§ 76) _Kaṇha-parivvāyā_, wandering friars who worshipped Kṛishṇa. Thus literature as well as inscriptions shows that Kṛishṇa Vāsudēva and his brother Saṃkarshaṇa were in many places worshipped as saints of a church of Vishṇu-Nārāyaṇa about 150 B.C., and that in some parts Vāsudēva was recognised as the Almighty himself about 200 B.C. [Footnote 27: R. Chanda, _ut supra_, p. 169 f.]