Rope car work at Thiruparankundram hill will begin soon, says Minister Sekar Babu
He said this while speaking to reporters after inspecting the arrangement for the consecration of the Subramanya Swamy temple, which is scheduled to be held on July 16. "The department recently carried out feasibility test out at Thiruparankundram hill, and the reports state that there is feasibility to operate rope car here. The government will begin the work soon," he said
Further, Sekar Babu said the DMK government has been conducting consecration of hundreds of temples across the state. "On a single day (July 07), 114 temples, including seven 1000-year-old temples, were consecrated across the state in the state. Not even a single mishap was reported during the consecration at Thiruchendur on Monday where more than 5 lakh people had gathered, Similar elaborate arrangements will be made in Thiruparankundram also," he said.
Elaborating the arrangements, the Minister said as per PWD reports 1,700 devotees could be accommodated in the roof area of the temple.. Around 40 LED screens would be fixed at vantage points in and around the temple to live stream event. Other arrangements including police outposts, health centres and transportation facilities will be made, he added.
Minister P Moorthi, district collector K J Praveen Kumar, corporation commissioner Chitra Vijayan accompanied Sekar Babu during the inspection.
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New Indian Express
18 hours ago
- New Indian Express
Arches for Samayapuram & Vayalur temples in Tiruchy delayed
TIRUCHY: Questioning the delay in construction of a new entrance arch despite its groundbreaking ceremony having been held months ago, devotees and local residents seek the HR&CE department to respect visitors' sentiments and immediately complete the 'symbolic gateway' to the Mariamman temple in Samayapuram. A similar plea has been placed in regard to the Subramanya Swamy temple in Vayalur, whose entrance arch collapsed while under construction in February this year. The Mariamman temple, located near the Tiruchy-Chennai NH, had an entrance arch featuring carved idols of the principal deity of Mariamman, besides that of Murugan and Ganesha, installed near the Samayapuram four-road junction. The structure of 40 years, however, suffered damage after a truck en route to Manachanallur via the Samayapuram service road rammed into its base on August 3, 2024. The temple authorities inspected the site and brought down the entire structure to avoid danger to the public. Following this, a new arch was planned to be constructed, and a groundbreaking ceremony was held. No work, however, was carried since. Pointing out a year having nearly passed since the old arch was brought down, R Chellappan, a shopkeeper, said, 'Every morning, before opening my shop, I offered prayers at the arch. Further, for many truck drivers and vehicles heading to other districts, it was a sacred starting point. We miss it deeply.' Devotees also point to the Subramanya Swamy temple in Kumaravayalur being in a similar situation. As part of a Rs 4-crore renovation project, a 25-foot-high and 40-foot-wide decorative entrance arch was being constructed on the Vayalur-Adavathur road to replace an ageing one at the Chola-period temple. On February 6, 2025, the new arch, however, suddenly collapsed. R Kalaiselvan, a resident of Vasan Nagar and a frequent visitor to the Vayalur temple, said, 'The arch served as a landmark. Without it, many first-time visitors miss the turn to the temple and have to either enquire their way to it or return after passing it. It is more than just architecture and is part of the temple's identity. Months have passed but nothing has been done. The long delay in reconstruction shows neglect of our cultural heritage.' When contacted, an HR&CE official in Tiruchy told TNIE, 'We are looking for a new donor [to reconstruct the entrance arch] to the Vayalur temple. At Samayapuram, the arch base work has begun but it has been paused due to the Aadi footfall. Work will resume and be completed soon.'
Indian Express
a day ago
- Indian Express
Why Chola architecture represents a high watermark in the evolution of temple
— Ajeya Vajpayee A number of stone shrines associated with the Chola dynasty stand in the Kaveri basin, between the historical regions of Tondaimandalam and Madurai. Their territory is widely recognised as Cōl̥amaṇḍalam, 'the land of the Cholas'. The Cholas were known as early as the 3rd century BCE through the Aśokan inscriptions, and in the first two centuries CE through Sangama literature. But their significant reemergence and control of the Kaveri region began in the ninth century CE under Vijayālaya Chola. The initial phase of Chola temple architecture during the consolidation of their political power in Tanjore (Thanjavur) was modest. It consisted of single-storey shrines with square or octagonal towers, indicating a Pallava bearing. Numerous epigraphs on surviving stone shrines suggest the existence of an earlier tradition. It indicates that these stone shrines were constructed as replacements for earlier brick shrines under the aegis of Sembiyan Mahādēvi, the queen of Gaṇḍarāditya. Amidst much confusion regarding the patronage and time period of the early shrines – such as Narttamalai Vijayālaya Cōlīśvara, Pullamangai Brahmāpurīśvara, and Kumbhakonam Nagēśvara – the limitations of using dynastic labels to define art become relevant. What is Chola architectural style? What defines a structure as Chola? Is it royal or allied patronage? Its location within the Chola political domain? Or the fact that it was constructed during their period of power? Nevertheless, three royal temples – the Tanjore Brihadēśvara, Gangaikoṇḍacōl̥apuram, and Darasuram Airavatēśvara – built between the 11th and 12th centuries CE, best delineate what is considered the Chola style. A standard Chola temple was configured along an east-west axis, consisting of an entry hall (mukhamaṇḍapa), a pillared hall (ardhamaṇḍapa), a vestibule (antarāl̥a), and a sanctum (garbhagṛha) sheltered by a Tamil Draviḍa–style superstructure. The state temples, such as the Brihadēśvara at Tanjore (Thanjavur), Gangaikoṇḍacōl̥apuram, and Airavatēśvara at Darasuram, were laid out in a manner that they served as focal points of their capitals. These shrines not only outweigh the earlier shrines in terms of their spatial elaboration, but also in their overwhelming monumentality. Rājarāja's Brihadēśvara temple at Tanjore of the 11th century CE is constructed on elevated ground encircled by a moat. It consists of a mukhamaṇḍapa (entry hall), an ardhamaṇḍapa (pillared hall), an antarāl̥a (vestibule), a two-levelled shrine with a circumambulatory path, and a fourteen-tiered tower, originally crowned by a gold-plated stupi (finial), and a copper kalaśa. The vimana (shrine plus superstructure) of the Brihadēśvara measures approximately 60 metres, twice the size of its predecessors. The large courtyard also features a Nandi maṇḍapa, two large gopurams (gateways) of three and five storeys, topped by a barrel-vaulted roof (śālā), the now absent brick palace of Rājarāja – which was once connected to the main temple on the north – and the allied shrine of Candēśvara. In its transition from the Pallava tradition, where gopurams served as an entrance to the temple complex, the Brihadēśvara gopurams began reflecting the aesthetics of the shrine and eventually surpassed them in size. Rājarāja's heir, Rajendra I, after his successful campaign in the north, returned with the water of the Ganga to sanctify and commemorate his victory at a new capital in his homeland, called Gangaikoṇḍacōl̥apuram ('City of the Chola who conquered the Ganges'). There, he built a Śiva temple similar in form to Tanjore Brihadēśvara, but smaller in scale, which rises up to 50 meters. An extensively columned hall, bearing 150 pillars, is attached to the shrine at Gangaikoṇḍacōl̥apuram, setting a precedent that would be followed hereafter. Sculptures in stone and bronze, and murals adorned the exteriors and interiors of the Chola temples. However, they lacked the rhythm and flexibility of the early corpus, partly because of their large dimension. The sculptural remains in various media were not only aesthetic and religious in nature but also carried strong political connotations. For instance, the Brihadēśvara temple, also called Rājarājēśvaram-uṭaiyar after its patron king, features 38 depictions of Śiva as Tripurāntaka, the four-armed, bow-wielding cosmic warrior. Of these, 37 are stone sculptures, and one is a mural. These are located on the two-storey walls, base, and gopuram of the temple. According to Gerd Mevissen, these depictions assert his dominance, identify him with the deity, and serve as protective statues to ward off rivals such as the Rāṣṭr̥akūṭas, Kalyāṇi Cālukyas, Pāṇḍyas, Cēras, and Simhalas. Similarly, the maṇḍapa of Rājarāja II's Darasuram Airavatēśvara temple, constructed in the mid-12th century CE, features several Tripurāntaka images on its walls, pillars, and base. This temple, ingeniously conceived in the form of a chariot (rathamaṇḍapa), features the Tripurāntaka imagery and myth. According to Gerd Mevissen, this imagery is used as a trope to invoke the deity, 'who is worshipped for bringing death to enemies', and to regain and restore their waning power over rivals. The widespread use of Tripurāntaka imagery in Chōl̥a temples is thus regarded as an extension of the political allusion. At Rājasiṁha's Kanchipuram Kailāśanātha, the imagery was directed at their rival, the Badami Calukyas. Living world of Chola temples The Chola period also produced many ritualistic bronze images of deities in portable sizes. Inscriptions reveal that the Brihadēśvara temple in Tanjore owned 66 bronze images of gods, saints, and Rājarāja himself. Among several royal commissions, the theatrical representation of Śiva's marriage with Parvati is noteworthy (Kalyāṇasundara). Śiva and Parvati stand flanking each other in graceful postures, their hands clasped. Laksmi, flanking Parvati, is depicted pushing the bashful bride towards the groom. Visnu, serving as their officiant, is carved on a separate pedestal. Temple inscriptions also record generous donations of gold and gem jewellery towards the bronze images. Rājarāja's Brihadēśvara temple served as the town's nucleus, supported by a large workforce dedicated to its maintenance. Epigraphs mention architects, sculptors, painters, bronze casters, jewellers, priests, and financial agents among those involved in its maintenance. The temple functioned not only as a religious site but also as the town's civic centre, educational hub, and bank. It hosted dance and music events as part of its rituals, with inscriptions noting 67 temple musicians: five sang Vedic hymns, four performed Tamil hymns (Tevaram), and five served as vocalists. The temple also loaned money at an interest rate of 12.5 per cent, with Candesa (an individual) serving as its financial agent. One recorded transaction states: 'We have received from Candesa, the first servant of the divine lord, 500 coins out of the money deposited'. However, the monumental projects of the Cholas began to decline in the 12th century CE as their influence over rivals diminished. Their grand architectural vision is reflected in the large complexes of the Vijayanagara and the temple towns built in the region afterwards. What are the distinguishing architectural designs of Chola temples? In what ways did these temples serve as political statements as much as religious structures? What spatial and structural innovations distinguish the Brihadēśvara temple from earlier South Indian temple traditions? How did these changes redefine the sacred space? In what ways do the temples at Tanjore, Gangaikoṇḍacōl̥apuram, and Darasuram represent a continuum and culmination of Chola architectural vision? How did the use of the Tripurāntaka imagery carried political connotation in Chola temples? What do epigraphic records about temple musicians, artisans, and financial agents reveal about the socio-economic structure and cultural life of Chola temple towns? (Ajeya holds a PhD in History from the University of Delhi. Her research focuses on the art historical traditions of India and South Asia.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
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First Post
a day ago
- First Post
Gaza in ruins: How the territory has been reduced to rubble
Gaza has been reduced to ruins after 21 months of war, with over 70 per cent of its buildings damaged or destroyed and 53 million tonnes of debris blanketing the strip. Night-time light has dropped sevenfold as power infrastructure collapses, while hospitals and schools lie in ruins. Is Gaza still liveable under such devastation? read more Palestinians gather as they carry aid supplies that entered Gaza through Israel, amid a hunger crisis, in Beit Lahia in the northern Gaza Strip, July 20, 2025. File Image/Reuters After 21 months of war, Gaza has seen 70 per cent of its buildings either destroyed or damaged, leaving the Palestinian enclave buried under millions of tonnes of rubble and shrouded in darkness, according to data from the United Nations and Nasa, analysed by AFP. In response to the 2023 Hamas-led assault that sparked the conflict and resulted in 1,219 deaths on the Israeli side — mostly civilians, according to an AFP count based on official sources — the Israeli military has continuously bombarded the densely populated strip, which spans 365 square kilometres (141 square miles). STORY CONTINUES BELOW THIS AD 53 million tonnes of rubble According to the health ministry operating under the Hamas-led administration, Israel's offensive has claimed the lives of 59,219 people in Gaza, the majority of them civilians. The destruction on the ground has been immense: by April 4, 2025, the UN's satellite analysis agency, UNOSAT, reported that 174,500 buildings had been levelled by the Israeli strikes. UNOSAT has estimated the resulting debris at 53.5 million tonnes — around ten times the mass of Egypt's Great Pyramid of Giza. That equates to approximately 146 kilogrammes of rubble for every square metre of land in the enclave, according to the same UN body. While there were already buildings in Gaza that had been razed by Israel before the war, the scale of destruction since October 2023 is 18 times greater than the debris accumulated from Israeli strikes over the past 15 years combined. Asbestos and toxic hazards A July publication by the UN Environment Programme (UNEP) warned that the vast quantity of rubble contains hazardous substances that could jeopardise public health in Gaza. UNEP estimated that debris from older buildings may include 3.7 tonnes of asbestos, along with 2.6 tonnes of toxic waste originating from destroyed industrial facilities. The agency noted that several densely populated refugee camps — such as those in Jabalia, Nuseirat, Maghazi, Khan Yunis, and Rafah—are situated dangerously close to 'debris potentially contaminated with asbestos'. Only half of hospitals 'partially' operational Hospitals and clinics have also taken a heavy toll during Israeli airstrikes. Israel alleges that Hamas uses hospitals as bases or hideouts to conduct operations. As of June 30, just 18 of Gaza's 36 hospitals were 'partially' functional, according to UN figures. Out of a total of 163 healthcare facilities, only 63 — or fewer than 40 per cent — were deemed fit to provide any medical care. Nearly 90% of schools affected Schools have similarly been ravaged by the ongoing bombardment. Many were repurposed as shelters for displaced families, but the Israeli military claims Hamas has used school premises to conceal its fighters. Palestinian children gather to receive food from a charity kitchen, amid a hunger crisis, in Gaza City, July 22, 2025. File Image/Reuters UNICEF, in its April 1 report, stated that out of 564 documented schools, 501 had suffered damage — meaning almost 90 percent had been affected. STORY CONTINUES BELOW THIS AD Of these, 95 schools may have sustained severe damage, while 406 were hit directly. Night-time illumination falls sevenfold Prior to the war, residents of the Gaza Strip received grid electricity for about 12 hours a day, according to data from the UN Office for the Coordination of Humanitarian Affairs (OCHA). By 2024, that access had completely disappeared. The sole power plant in Gaza shut down in the early phase of the conflict due to a lack of fuel. Meanwhile, power lines from Israel — which had previously supplied a significant portion of Gaza's energy — were cut off. Before the war, the power plant and Israeli supply lines jointly fulfilled 43 per cent of Gaza's electricity demand. The rest had already gone unmet. Now, the enclave is plunged into near-total darkness once night falls. Using Nasa's BlackMarble project, which tracks ground-level light emissions (radiance), AFP analysed nighttime light levels. From January to May 2025, the average nighttime radiance in Gaza had fallen to one-seventh of the levels seen from May to September 2023 — before the war began. In Gaza City, the reduction was even starker, with nighttime brightness down by a factor of 16. STORY CONTINUES BELOW THIS AD The only zone with illumination levels similar to pre-war figures was the Philadelphi Corridor, a narrow strip of land along Gaza's border with Egypt, now entirely controlled by the Israeli military. Also Watch: With inputs from AFP
