It is important to note, however, that the extended discussion of cosmology above is based mainly on the Sanskrit textual tradition and that there are many important cosmologies within Hinduism that may depart from these basic ideas in significant ways. In South India, for example, Tamil, Telugu, and Karnatak traditions have developed complex and sophisticated classical cosmologies of their own. Such texts focus on the meaning of the temple and the city surrounding it as a center and origin of the world and on a regional deity as its creator. The temple spires and surrounding tanks frequently function in ways similar to, and are sometimes even compared with, Mount Meru and its surrounding islands in the Sanskrit texts. So too South Indian texts describe deities like Murukaṉ (Murugan) residing in these temples as if they were a kind of paradise created at the beginning of the world. At a village level, guardian deities of ponds, wells, and the intersections of roads are also credited with cosmological powers and roles in creation. Finally, the ādivasis, or "tribal" communities of India, such as the Muṇḍa, Santal, and others, also possess unique cosmologies, some of which incorporate Hindu deities such as Rāma, others of which involve completely separate deities who have created and preside over the natural world and look after the welfare of human beings. Many tribal cosmologies incorporate narratives of the victory of good over evil. The Muṇḍa, for example, tell the story of Singbonga, who tried to stop the iron smelters from working as it was causing pollution in the universe. When they refused, he had to destroy them in order to keep the world safe. So too the Kokna, Bhil, and Varli peoples understand that before humans the world was filled with rakṣasas, or demons; Rāma and Sītā then passed through the area, killed the demons, and gave birth to humans.