The sense in which the hero narrates the life-events of Lorik in this folklore full of heroic rasa, is delightful to see and hear.
[3] In the areas where Avadhi, Bhojpuri, Magahi and Chhattisgarhi dialects are spoken three clans of Ahir dominate i.e., Dhandhor (Danhor) , Gval (or Gwalvanshi) and Krshnaut (Kishnaut) and it is these three main groups alone who continue the tradition of the Canaini or Loriki or Lorikayan singing.
This story is based on events that Lorik encounters, family opposition, social disdain and how he escapes them all.
The song-dance continues throughout the night, in which the men perform the Chandeni Premagatha dance in special costumes.
Enraged by this decision of married lovers, Chanda's husband Veerabavan tries to kill them but fails.
Living happily with Chanda, Lorik later receives news that his impoverished first wife Manjari is on the verge of begging and their cows have been lost.
Manjari wins but Lorik is saddened to see the devastating outcome of his actions and leaves everything to become a wanderer.
Lorik Chanda's saga is seen as a magical link to create an analogy between inequality as the protagonist is Yaduvanshi and feeds the cow while the heroine is the king's daughter.
Ramakant Srivastava, a narrator who has done a detailed study on folklore, says that the society does not look at the love affair of a married woman and man with good eyes, but stereotypes appear to be broken in the saga of Lorik-Chanda.