His intention was also to see these mythological interpretations with relation to the non-local or Pan-Indic version of the narrative. He explains that though there are definitely some undeniable similarities in terms of the story, the oral sacred stories of the regional nature speak about the cosmological importance of the place, people and practices. His primary intention in the paper is to see these localized interpretations of the story and its further significance.  

Further, the speaker went on to discuss the mythological narrative about the two folk songs he has chosen. Here tells some of the known fact as how Chamundi is famous for slaying buffalo demon, and how the city of Mysore is signified by the buffalo demon.The fact that the name of the city Mysore derived from Sanskrit and eventually named after Mahisha (Buffalo in Sanskrit) which is combined with the Kannada word ‘uru’ (means city/native place) speaks the association of the place with the folk song/story.  

The association of the city with the buffalo, however, has taken its own course, and  speaker took us briefly to its history. Earlier, around 1128 ,the city/land was famous as   the hills of Shiva. In the 12th century?, the association of the city with buffalo is only par se; it is only in the 17?th century that the narrative of Mahishasura mardini became famous,and entered in the psyche of common people.

The folk songs further give specification about the epic battle fought between the Chamundi and Mahishasur on the Chamundi hills. Various proofs have been collected and can be observed on the hills like there is buffalo point on the Chamundi hills, there are broken hills which signify the violent encounter of the goddess and demon, footprint of Chamundi,etc. The story further unfolds that how Chamundi kills the buffalo demon which led the origin of Ihishasura,the brother of Mahishasura who is originated by the corpse of Mahishasura. The speaker further engages in the details of the folk songs which further elaborated on how Chamundi with the help of Utanali, the goddess reproduced by Chamundi’s sweat,kills Ihishasura, a demon who reproduces himself with every blood drop which touches the ground.The song finishes with killing of Ihishasura. The speaker then goes on to describe the phenomenon in the broader perspective.
He discusses on the reproductive system,and how both Chamundi and Ihishasura produce Utanali and various blood seeds, respectively. He also establishes the metaphorical relation and explains the existence of man womb in the case of Ihishasura coming out of the corpse of Mahishsura. It is also discussed that by fighting the Ihishasura, it claimed that heir will not inherit the kingdom(Mahishasura being the king of Mysore).The myth is further linked with the locality of the Mysore to local geological information of the hills itself.  

He then goes on to explain the second folk song that he has chosen for the discussion.In this narrative, Chamundi is bathing in the company of Kaveri. The song furter narrates the existence of Utanali who is distraught with the fact that she has been brought into the existence by sweat and she lacks home. Chamundi then makes her younger sister (Utanali) understand that she is the queen of Mysore and, she should reside on the top of the hills. The speaker further narrating the historical account of the and, tells a story about the two brothers who came to the land (Mysore)from Dwaraka.

Krishna asked them to go to Mysore in their dreams.When the two brothers entered the land, Chamundi helped them by telling them how to defeat the then ruler of the land. This shows the bond between Krishna and Chamundi. The help of Chamundi to brothers resulted in brothers’ accepting the Chamundi as their house deity, and give her a proper ritual. Rituals contain the celebration of birthday of Chamundi. It is celebrated on the top of the hills. The Royal family pulling the chariots, offering prayers,celebrating the puja, etc.

The significance of Navratri in Mysore is about the killing of Mahishasura by Chamundi. Chamundi is a Royal Goddess. The narration further goes into the problematic stance where meat eating and blood sacrifice in the Royal family have been discussed. It’s been said that since Chamundi is the goddess of Royal that is why such rituals are in practices. As pointed out in the folk song that Shiva’s elder wife says that Chamundi eats buffalo meat because of her association with the Royal family.  

The speaker further engages with the idea of Rejecting pain, Indianization, Sanskritization, Brahmanization and Sanitization. Speaker points out the similarities between the local narrative of Mahishasura Mardini and the epic battle between the Goddess and the Rakt beeja in the Sanskrit discourse. Though with caution he goes head that we should not belittle the folk songs and narratives in the existence of pan Indian narrative; it is usually the case that local interpretation is seen as derivatives of the larger general discourse.

Further, the speaker goes onto discuss the Pan-Indic version of the epic battle. Kali/Chamundi in this version of the story is forced to drink the blood of the Rakt beeja (blood seed). The speaker further engages with the comparison between the two tales, and arrives at a lot of differences.These differences have been analyzed further in the light of the regional history, practices, rituals, and psyche. The effort of the speaker was to achieve a broader and day-to-day understanding of the society through the study of myths/ folk songs.  

Later at the end of his talk, there is an effort to compare the version of narrative from different perspective. He talks about the representation of the goddess in the two tales, in the context of Pan-Indic narration, Kali is fearless, she is laughing at the death of demons, enjoys drinking bloods, etc. However, in the Mysore folk song, we see that   Chamundi is scared of drinking blood, her younger sister only encourages her to drink    the blood. There are some levels of sophistication, vulnerability, etc. have been noticed in the Bettada Chamundi which are not there in the pan-Indic discourse. There is though shift in narrative, he suggests that local tradition doesn’t show contrast,rather a parallel account is served. In the local story, the history of temple, deity, etc.,are described. Local landscape is given vivid account like when Chamundi bathes in Kaveri, Goddess staying together, walking paths, etc. The deity also chooses to stay in the land due to the devotion of the Royal family. With this the speaker ended his talk.