In another passage (on III. i, 26) Patañjali describes dramatic and mimetic performances representing the killing of Kaṃsa by Vāsudēva. Altogether his references show that the legend and worship of Vāsudēva bulked largely in the popular mind at this time in India north of the Vindhya mountains. Vāsudēva was adored as the great teacher and hero-king, in whom the gods Vishṇu and Nārāyaṇa were incarnated; and he was associated with two great cycles of legend, the one that related his birth at Mathurā, his victory over the tyrant Kaṃsa, his establishment of the colony at Dvārakā, and his adventures until his death and translation to heaven, and the other telling of his share in the Great War as ally of the five Pāṇḍava brethren. Both cycles represented him as supported by princely heroes. The Mathurā-Dvārakā legend gave him his brother Bala-bhadra or Saṃkarshaṇa, his son Pradyumna, and his grandson Aniruddha, whom theologians about the beginning of the Christian era fitted into their philosophical schemes by representing them as successive emanations from him; and the Mahābhārata furnished him with the Pāṇḍavas, whose heroic tale soon created for them a worship everywhere. As we have seen, there were adorers of Arjuna already in the fifth century B.C.; and in the first century B.C. there seems to be evidence for a worship of all the five together with Vāsudēva, for an inscription has been found at Mora which apparently mentions a son of the great Satrap Rājuvula, probably the well-known Satrap Sōḍāsa, and an image of the "Lord Vṛishṇi," probably Vāsudēva, and of the "Five Warriors."[28] Already the poets of the Mahābhārata have taken the first step towards the deification of the Pāṇḍavas by finding divine fathers for each of them, making Yudhishṭhira the son of Dharma or Yama, the god of the nether world, Arjuna son of Indra, Bhīma son of Vāyu the Wind-god, and Nakula and Sahadēva offspring of the Aśvins. Hundreds of caverns throughout India are declared by popular legend to have been their dwellings during their wanderings; and a noble monument to their memory has been raised by one of the great Pallava kings of Conjevaram who in the seventh century A.D. carved out of the solid rock on the seashore at Mamallapuram the fine chapels that bear their names. Doubtless all these heroes from both cycles were once worshipped in the usual manner, with offerings of food, incense, lights, flowers, etc., and singing of hymns on their exploits--chiefly in connection with Vāsudēva; but all this worship is now utterly forgotten, except where echoes of it linger in popular legend. [Footnote 28: R. Chandra, _ut supra_, p. 165 f.]