Vâsudeva is a well-known name of Kṛishṇa and a sûtra of Pâṇini,[369] especially if taken in conjunction with the comment of Pataṅjali, appears to assert that it is not a clan name but the name of a god. If so Vâsudeva must have been recognized as a god in the fourth century B.C. He is mentioned in inscriptions which appear to date from about the second century B.C.[370] and in the last book of the Taittirîya Âraṇyaka,[371] which however is a later addition of uncertain date. The name Kṛishṇa occurs in Buddhist writings in the form Kaṇha, phonetically equivalent to Kṛishṇa. In the Dîgha Nikâya[372] we hear of the clan of the Kaṇhâyanas (= Kârshṇâyanas) and of one Kaṇha who became a great sage. This person may be the Kṛishṇa of the Ṛig Veda, but there is no proof that he is the same as our Kṛishṇa. The Ghata-Jâtaka (No. 454) gives an account of Kṛishṇa's childhood and subsequent exploits which in many points corresponds with the Brahmanic legends of his life and contains several familiar incidents and names, such as Vâsudeva, Baladeva, Kaṃsa. Yet it presents many peculiarities and is either an independent version or a misrepresentation of a popular story that had wandered far from its home. Jain tradition also shows that these tales were popular and were worked up into different forms, for the Jains have an elaborate system of ancient patriarchs which includes Vâsudevas and Baladevas. Kṛishṇa is the ninth of the Black Vâsudevas[373] and is connected with Dvâravatî or Dvârakâ. He will become the twelfth tîrthankara of the next world-period and a similar position will be attained by Devakî, Rohinî, Baladeva and Javakumâra, all members of his family. This is a striking proof of the popularity of the Kṛishṇa legend outside the Brahmanic religion. No references to Kṛishṇa except the above have been found in the earlier Upanishads and Sûtras. He is not mentioned in Manu but in one aspect or another he is the principal figure in the Mahâbhârata, yet not exactly the hero. The Râmâyaṇa would have no plot without Râma, but the story of the Mahâbhârata would not lose its unity if Kṛishṇa were omitted. He takes the side of the Pâṇḍavas, and is sometimes a chief sometimes a god but he is not essential to the action of the epic.