In 1099 AD, the leader of the Nair warriors of Nedumpurayur Nadu is seen handling the affairs of the Nedumpuram Thali, a state-sponsored temple.

According to scholars, "the strategic advantage of marriage relations with the old ruling clan of Kollam in securing the loyalty of Venad can also be considered in the light of continuous Chola-Pandya attacks in south Kerala".

[10] Corrections by M. G. S. Narayanan (1972) on K. A. Nilakanta Sastri (1955, revised) point out that Chola ruler Kulottunga I oversaw only one expedition to the Chera Perumal kingdom (in c. 1097).

[13] The first record of the king - as "Kulasekhara - Koyil Adhikarikal" - is found in the courtyard of the Panthalayani Kollam Bhagavathi temple in northern Kerala.

[11] Records of this campaign mention, among other things, the "chaver" warriors in Kuda Malai Nadu (meaning Kerala here) ascending the "unique heaven" in battles, "the subduing of the numerous forces of the Keralas", "making the rebel vassal kings obedient", "victory over the bow emblem" and "the Chera king's retreat from the battle field".

In 1099 AD, the leader of the Nair warriors of Nedumpurayur Nadu is seen handling the affairs of the Nedumpuram Thali, an originally state-sponsored temple.

[11] We have a mention of a council attended by king Rama Kulasekhara and Mana Vikrama Punthurakkon (the future Zamorin, "the first among the samanthas") at Kollam in 1102 AD.

[11] Vira Kerala, the independent ruler of Venad (possibly the son of Rama Kulasekhara[10]), finds mention in a Cholapuram temple inscription dated to 1126 AD.

swasti śṛi I kollantoṉṛi-yirunūṛṛeḻupatteṭṭām-āṇṭai-kkaṉṉiyil viyāḻam pukka [ciṅṅa ñā]yiṛu oṉpatu ceṉṛa nāḷ iraṇṭām-āṇṭaikketir pati[norā]m āṇṭai[y i]rāmar tiruvaṭi koyilatikārikaḷ-āyiṉa śṛi kulacekara-ccakkiravarttikaḷ kurakkēṇi-kkollattu paṉaiṅkāviṉ koyilakattirunnaruḷa āriyaroṭu vanna virotattiṉu vrāyaccit-ttattiṉu putten paṛaiyāl patiṉāḻi-kkoḷḷum paṛaiyāl niyatam oro-parai-cceytu nel irāmeccuvarattu...āriya brāhmaṇaruṅkūṭi-yirunnaṭattu...pakkal....yakkaṅkaiyil-ttirukkai naṉaicaruḷa nāṉku taḷiyum āyi[ram a]ṛunūṛṛuvarum eṛāṉaṭu vāḻkkai māṉavikkiramaṉ-āṉa pūntuṛaikkōṉ mutalāyuḷḷa cāmantarun tirukkaikkiḻ-kkūṭiyirukka-ttirukkai naṉaicc-a[ru]ḷiyāvitu

accerikkal kārāṇmai ceta veṇāṭṭu kumāraṉ-utaiya vāmmaṉ...i... ainnāḻikoḷḷum-iṭaṅkaḻiyāl muppattaru kala nelli rāmecurattu maṇṭapattil [kūttaṅ]kūṭi-yirunnatil i[vvāṇṭu] mutal tiru...vaikkum tirukkūttuṅkūṭi-cce[lvatu]

[21] Scholars generally consider this a result of confusion on the part of the commentators (between Sthanu Ravi Kulasekhara and Rama Rajasekhara) who were separated in time from Vasubhatta.

[24] In a popular version of the legend, the last Chera ruler or the Cheraman Perumal, before his departure from Kerala, converted to Islam (and then travelled to Mecca for the hajj pilgrimage).

[24] Understandably enough, the mythical last ruler of Kerala, Cēramān Perumāḷ, wondered, ‘What will become of me?’ What, after all, was left for him to do other than what his historical predecessors, Sthāṇu Ravi and Rāma Rājaśēkhara, had done in the ninth century when the state was still in an incipient stage of development?