A second revision of the poem--which, as will become clear below, cannot, in any case, have been made before the seventh century B.C.--represents the Pandus as becoming the sons of gods, and thus makes still easier the task of their justification. It was not by Pandu that Kunti became the mother of Yudhishthira, Arjuna, and Bhima, but the first and most just of all rulers she bore to the very god of justice. Hence his claim to the throne and his righteous life were established from the first. The second brother, the great warrior Arjuna, owed his birth to Indra; the third, Bhima, to the strong wind-god, Vayu; the twin-sons of Madri are then naturally the children of the twins in heaven, the two Açvins. More serious is the change of Krishna, _i.e._ the black, into the god Vishnu, assumed in a third revision, which was completed in the course of the fourth century B.C. (Book VI. chap. viii.). Krishna, after whom the city of Krishnapura on the Yamuna is said to have been named,[148] belongs to the tribe of the Yadavas, who were settled on the Yamuna, in the district of Mathura. He is the son of the cow-herd Nanda and his wife Yaçoda; he is himself a cow-herd, drives off herds of cows, carries away the clothes of the daughters of the herdsmen while they are bathing, and engages in many other exploits of a similar kind. He rebels against the king of Mathura, and slays him. His crafty and treacherous plans then bring the heroes of the Kurus to destruction; at length, with his whole nation, he succumbs to the curse hurled against him by the mother of Duryodhana. Out of this form of the ancient poem the later revision has made an incarnation of Vishnu, the beneficent, sustaining god. The child of Vasudeva and Devaki, who bears all the marks of Vishnu, is no other than Vishnu, who permits himself to be born from Devaki; he is changed with the child of Yaçoda, which was born in the same night. But these new points of view are not thoroughly carried out; the Mahabharata is not consistent about the origin of Krishna or his divine nature. At one time he is a human warrior, at another the highest of the gods, and the original position both of Krishna and the Pandus is still perceptible.[149]