Cape Comorin, goes back, to the poems of the Sangam Age (verse 1 and 43 of this anthology). Politics had become, by that time, an all India science and the Yagas, varying according to the gradation of sovereignty, were believed to have a magical influence in establishing an ever expanding empire. This inspired the ambitious kings of Tamil land to perform the Royal sacrifices; and the study of their sacred texts and related literature became very popular. Further, the political unrest in the North drove the Sanskrit, Pali and Prakrit scholars to South India. Manimekalai, the Tamil epic reveals the Tamil land as a centre of all-India learning, with its intellectual capital at Kanchipuram. The beginning of this development is seen in Patirruppattu itself.

The Yogas are mentioned in many places. The Rajasuya was not unknown; there was a Cola of the name Rajasuyam Vetta Peru Nar Killi ie, Nal Killi the Great who had performed the Rajasuya Yaga. There was the great Pandya of many yagas viz. Palyaka calai Muthu Kutimi - Peru Vazhuthi. The Ceras, as seen from this book, were no exceptions. The Putra Kameshti yaga is, it may be suggested, mentioned in poem No. 74 by Arisilkizhar, a Non-Brahmin poet. There we learn that the queen donned no her beautiful shoulders a circular skin of the stag, well cut out and decked with pearls and precious stones. Was the skin made thus into a valuable amulet? In the Atharva Veda are two charms for obtaining a son (III 23 & VI. 11). The second of these mantras is relavant to the study of this putra-kameshti. This consists of three parts and when the third part, which runs thus “May Prajapati elsewhere afford the birth of a female but here shall bestow a man” was recited, according to the sutras (Kans. 35-9) which explain the procedure, “The fire is surrounded with the wool of a male animal and the wool is tied upon the woman” (probably as an amulet), Instead of the wool we find the skin of the stag, the male animal, being used in the sacrifice performed by the Cera king.