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The kuttuvan is eulogized by Paranar in the fifth decad of Patitrupattu of the Ettutokai anthology early Tamil texts. Military achievements of Cenkuttuvan are described, albeit in an exaggerated manner, in the medieval Tamil epic poem Cilappatikaram. The kuttuvan is eulogized by Paranar in the fifth decad of Patitrupattu of the Ettutokai anthology.
The kuttuvan’s mastery over the sea might have led to the often used title Katal Pirakottiya , which translates as “One who Lagged the Sea Behind”. Authorship of Cilappatikaram is traditionally ascribed to prince Ilanko Atikal literally the Junior Prince , who appears in the work as the younger brother of Cenkuttuvan Cera.
According to the patikam of Cilappatikaram , the royal astrologer at the court of Cera king predicted that the younger prince Ilanko would succeed the king, which angered the elder prince Cenkuttuvan. Ilanko at once chose to renounce his claims to the throne and live a life of an Jain ascetic. He shifted to a monastery on the outskirts of Vanci, where he composed epic Cilappatikaram. Chera king Senguttuvan’s wife Illango Venmal was moved by Kannagi’s tragic story and wanted her to be worshipped as a goddess of chastity.
Senguttuvan agreed and asked his court at Vanji for advice, which suggested to carve out a stone block from the Himalayas for the virakkallu. The king then ordered the march to the Himalayas by the royal sword and umbrella pointing northwards. Senguttuvan first moved to the Nilgiris mountains of Odisha by sea, where he was welcomed by Sanjcharya, a general of Magadha.
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The Chera country was geographically well placed to profit from maritime trade via the extensive Indian Ocean networks. Exchange of spices, especially black pepper, with Middle Eastern and Graeco-Roman merchants are attested in several sources. The early historic pre-Pallava  Tamil polities are often described as a “kinship-based redistributive economies” largely shaped by “pastoral-cum-agrarian subsistence” and “predatory politics”.
Cheras or Keralas of the Kongu country are known to have controlled western Tamil Nadu and central Kerala in early medieval period. Even after the dissolution of the Perumal kingdom, royal inscriptions and temple grants, especially from outside Kerala proper, continued to refer the country and the people as the “Cheras or Keralas”. The rulers of Venad the Venad Cheras or the “Kulasekharas” , based out of the port of Kollam in south Kerala, claimed their ancestry from the Perumals.
The term Chera – and its variant form “Keralaputas” – stands for the ruling lineage and the country associated with them. The etymology of “Chera” is still a matter of considerable speculation among historians. One approach proposes that the word is derived from Cheral , a corruption of Charal meaning “declivity of a mountain” in Tamil, suggesting a connection with the mountainous geography of Kerala. In ancient non-Tamil sources, the Cheras are referred to by various names.
The term Cheralamdivu or Cheran Tivu and its cognates, meaning the “island of the Chera kings”, is a Classical Tamil name of Sri Lanka that takes root from the term “Chera”.
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Jump to navigation. Scores of men and women, armed with silting pans, have recently been digging the dry river bed of the Amaravathy to unearth gold, rare coins and other valuable artefacts. And really raking it in have been some of the local goldsmiths. The coins dug up from the river bed are sold to the goldsmiths for a paltry Rs to Rs each. The goldsmiths in turn sell the coins to the museum, or to art collectors and numismatists for three to four times the price. Says Paulchamy Gounder, a Karur goldsmith, who has a tiny shop near the museum at Karur: “Everyday these people bring at least 2 to 3 gm of gold that is silted from the sand and sell it to me for as little as Rs 20 to Rs
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The initiative will serve food cooked by women. It is a statement against the dogmatic traditions related to menstruation and a symbolic protest against the negativity propagated by the priest from the Swaminarayan Bhuj Mandir in Gujarat by saying that women who cook food while on their period will be reborn as dogs and people who eat food prepared by a menstruating woman even once, they become a bullock.
According to her, more than 25 women have offered to cook for the feast and more than people from across Delhi have confirmed their participation. The dishes will include lentils, vegetables, chapatti and sweets. Singh further pointed out that statements made by religious leaders need to be taken very seriously especially by those who are also running academic institutions like the priest from Gujarat who is a member of the Trust that operates several schools and colleges including the college in Bhuj where 60 girls were forced to strip to prove that they were not menstruating.
She said,. According to Dr. Singh, there are numerous myths related to menstruation that say that girls should stay limited to their rooms during periods, not touch the pickle, not cook, not dance, exercise or even attend school. These myths, according to Dr. Singh are still extremely prevalent in the country. She said that due to these myths, women and girls not only suffer socially and economically but their health gets impacted too to a large extent.
Due to poor menstrual hygiene management and shame around menstruation, women face several health problems that may range from pain, to nausea and infections to even damage to the uterus. However, in the last few years there has been a spurt in conversation around menstruation-related issues in mainstream media platforms.