Legends of Muttal Ravuttan say that Muttal Ravuttan is associated with the Draupadi cult in a number of ways. But the fact is that Muttal Ravuttan was part of the Draupadi cult from its beginnings is not very certain. More precisely, it seems that the presence of Muttal Ravuttan in the Draupadi cult reflects the catalytic impact of Islam upon the local formation or better it can be said reformulation of the Hindu ideal of the "little kingdom." In many areas it can be said that Muttal Ravuttan is a counterpart to Khandoba.

The name Muttal Ravuttan derives its second element from a term meaning Muslim cavalier, horseman, or trooper. The term comes from Urdu raut, apparently via a Prakrit derivation from either raja-duta or raja-putra. The title "Ravuttan" is used by Muslims in certain districts of Tamil Nadu who claim that they were converted to Islam by the preaching of missionaries, one of the earliest and most important of whom, Sayyid Nathar Shah, made his headquarters at Tiruchirappalli, where his tomb is a place of pilgrimage. But in the Draupadi cult, the term clearly evokes its common and traditional association of the Muslim warrior on horseback, whether he is the Sufi warrior leading his band of followers or the leader of an army of conquest.

As a deity, Muttal Ravuttan has a shadowy existence not only within the Draupadi cult but beyond it. Some accounts also say that the low-caste Valaiyans in the Tiruchirappalli District have a special caste god, named Muttal Ravuttan, who is the spirit of a dead Muhammadan, about whom nothing seems to be known. Here the god seems to have nothing to do with the Draupadi cult or for that matter with any other deity. Vanniyars are not alone at the Draupadi temple shrines where Muttal Ravuttan is worshipped as a Kuladeva.

A different account of Muttal Ravuttan states that Muttal Ravuttan was a Brahman minister to King Cunitan in the North Indian kingdom of Gingee. There are two basic stories concerning Muttal Ravuttan: one known locally at Draupadi temples, and the other known primarily through one of the rarer of their Terukkuttu dramas.

One of the stories states that Muttal Ravuttan, like Draupadi, was born in Gingee. One night he dreamt that Draupadi told him that she would grant him any favor he wished if he would sacrifice a pregnant woman to her. Muttal Ravuttan had a pregnant sister named Pal Varicai. He took her before Draupadi ready to sacrifice her. Draupadi appreciated his dedication, but stopped the sacrifice. She told Muttal Ravuttan that she would grant him a boon: whatever he thinks of will be done; but he must give up his religion and come serve her at her residence. Muttal Ravuttan thus gave up his religion from that day on and came to serve Draupadi.

It can be said that though the two myths have their differences, they are clearly multiform of a widely diffused "criminal god" mythology. Other accounts say that Muttal Ravuttan had performed an eighteen-day puja to help the Pandavas at Kurukshetra; that he and Pottu Raja were friends and that both were generals who fought for the Pandavas there; or that he drove Pottu Raja`s war chariot.

A more elaborate local tradition comes from the highly interesting Draupadi temple at Chinna Salem temple says that Muttal Ravuttan was the field general of a king named Muttala Maharaja, who ruled over the North Indian kingdom of Muttalappuram. This king had no son, only a daughter named Muttalakkanni, whom he married to Dharma. When Muttalakkanni was married to Dharma, Muttala Maharaja gave Dharma all the wealth of his kingdom, offering Muttal Ravuttan some remaining property to retire to. But Muttal Ravuttan declined, as he did not want to go where he would be without the wealth of the kingdom and without Muttalakkarmi, to whom he had always been devoted and whom he wanted to serve until his death. So he determined to accompany her and came as part of the kingdom that was handed over to Dharmaraja. Dharmaraja and all the other Pandavas agreed, and Muttal Ravuttan was appointed the task of guarding the northern gate of their palace as their gatekeeper. This account has certain affinities with the Muttal Ravuttan story that is enacted in the Terukkuttu.

Some of the legends related to Muttal Ravuttan say that Muttal Ravuttan enters the stage wearing a long dark blue kurta and a red, green, and yellow turban. He sings of himself boastfully as a great mantravadi, one who knows all the mantras and tantras.