All those who have hoped that the politics of nature would bring about a renewal of public life have asked the first question, while noting the stagnation of the so called green movements. They would like very much to know why so promising an endeavor has so often come to naught. Appearances notwithstanding, everyone is bound to answer the second question the same way. We have no choice: politics does not fall neatly on one side of a divide and nature on the other. From the time the term politics was invented, every type of politics has been defined by its relation to nature, whose every feature, property, and function depends on the polemical will to limit reform establish short circuit or enlighten public life. As a result we cannot choose whether to engage in political ecology or not but we can choose whether to engage in it surreptitiously by distinguishing between questions of nature and questions of politics, or explicitly, by treating those two sets of questions as a single issue that arises for all collectives. While the ecology movements tell us that nature is rapidly invading politics, we shall have to imagine most often aligning ourselves with these movements but sometimes against them what a politics finally freed from the sword of Damocles we call nature might be like. Critics will argue that political ecology already exists. They will tell us that it has countless nuances, from the most profound to the most superficial, including all possible utopian rational or free market forms. Whatever reservations we may have about them, these movements have already woven innumerable bonds between nature and politics. Indeed, this is just what they all claim to be doing finally undertaking a politics of nature. The big temple of Thanjavur built by Rajaraja, is architectural and sculptural marvel. Chola temples often became the nuclei of settlements which grew around them. These were centres of craft production. Temples were also endowed with land by rulers as well as by others. The produce of this land went into maintaining all the specialists who worked at the temple and very often lived near it priests, garland makers, dancers, etc. In other words, temples were not only places of worship they were the centres of economic, social and cultural life. Amongst the crafts associated with temples, the making of bronze images was the most distinctive. Chola bronze images are considered amongst the finest in the world. While most images were of deities, sometimes images were made of devotees as well