Kathiawar and Muttra may have something to do with
the double location of the Krishna legend.

Both archaeology and historical notices tell us something of the
history of Muttra. It was a great Buddhist and Jain centre, as the
statues and viharas found there attest. Ptolemy calls it the city of
the gods. Fa-Hsien (400 A.D.) describes it as Buddhist, but that faith
was declining at the time of Hsuean Chuang's visit (c. 630 A.D.). The
sculptural remains also indicate the presence of Graeco-Bactrian
influence. We need not therefore feel surprise if we find in the
religious thought of Muttra elements traceable to Greece, Persia or
Central Asia. Some claim that Christianity should be reckoned among
these elements and I shall discuss the question elsewhere. Here I will
only say that such ideas as were common to Christianity and to the
religions of Greece and western Asia probably did penetrate to India
by the northern route, but of specifically Christian ideas I see no
proof. It is true that the pastoral Krishna is unlike all earlier
Indian deities, but then no close parallel to him can be adduced from
elsewhere, and, take him as a whole, he is a decidedly un-christian
figure. The resemblance to Christianity consists in the worship of a
divine child, together with his mother. But this feature is absent in
the New Testament and seems to have been borrowed from paganism by
Christianity.

The legends of Muttra show even clearer traces than those already
quoted of hostility between Krishna and Brahmanism. He forbids the
worship of Indra,[384] and when Indra in anger sends down a deluge of
rain, he protects the country by holding up over it the hill of
Goburdhan, which is still one of the great centres of pilgrimage.[385]
The language which the Vishnu Purana attributes to him is extremely
remarkable. He interrupts a sacrifice which his fosterfather is
offering to Indra and says, "We have neither fields nor houses: we
wander about happily wherever we list, travelling in our waggons. What
have we to do with Indra? Cattle and mountains are (our) gods.
Brahmans offer worship with prayer: cultivators of the earth adore
their landmarks but we who tend our herds in the forests and mountains
should worship them and our kine."

This passage suggests that Krishna represents a tribe of highland
nomads who worshipped mountains and cattle and came to terms with the
Brahmanic ritual only after a struggle. The worship of mountain
spirits is