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The small village of Somnathpur contains an extraordinary temple, built around 1268 A.D. by the Hoyasalas of Karnataka-one of the most prolific templebuilders. Belur and Helebid are among their-better-known works. While these suffered during the invasions of the 14th century, the Somnathpur temple stands more or less intact in near-original condition. This small temple captivates with the beauty and vitality of its detailed sculpture,covering almost every inch of the walls, pillars, and even ceilings. It has three shikharas and stands on a star-shaped, raised platform with 24 edges. The outer walls have a profusion of detailed carvings: the entire surface run over by carved plaques of stone. There were vertical panels covered by exquiste figures of gods and goddesses. with many incarnations being depicted. There were nymphs too, some carrying an ear of maize a symbol of plenty and prosperity. The elaborate ornamentation, very characteristic of Hoyasala sculptures, is a remarkable feature. A closer look at the series of friezes on the outer walls reveal intricately carved caparisoned elephants, charging horsemen, stylized flowers,warriors, musicians crocodiles and swans.
The temple was actually commissioned by Soma Dandanayaka or Somnath (he named the village after himself), the minister of the Hoyasala king, Narasimha the Third. The temple was built to house three forms of Krishna. The inner center of the temple was the kalyanamandapa. Leading from here are three corridors, each ending in a shrine, one for each kind of Krishna-Venugopala, Janardana and Prasanna Keshava, though only two remain in their original form.
When I was a small child my grandparents would take me blackberry picking. It was usually late August when the blackberries had fully ripened. Grandad would drive us in his old van. Despite not being comfortable or particularly safe. Grandad's van had a character you would not find in a sleek new car, complete with the latest innovations and a silent engine. Being seven or eight at the time, I always enjoyed a trip as we bounced along to our destination.
My grandparents always chose the same spot. Wild blackberry bushes stretched along the roadside as far as the eye could see in both directions. The road overlooked a small pitch and putt course. On such sunny summer days it was always full. Golfers ambled sedately from hole and the crack of metal striking ball was a constant accompaniment.
Several hours of picking berries ensued. Nana warned me not to eat any until they had all been washed, but turned a knowing blind eye while I gorged anyway. I also helped myself to the occasional unripe red berry as I had particular taste for anything bitter. The fully immature green berries proved a step too far for even my palate and were merely unpleasant.
When at last we were finished the big scenery had turned to lengthy shadows and the afternoon had elapsed into evening. Grandad hauled a big bag half full of berries back to the van. Juice bed slowly onto the ground. Nana would later make apple and blackberry tarts and fill several jars with jam. When I reached the van my stomach hurt from too much fruit. My hands stung from constant thorn pricks and were stained dark purple. I always enjoyed those days.
Then one day there passed by that way a Pashupata ascetic. And he said to the Brahman: My son, what are you doing here? So he replied. "Reverend Sir, I am performing penance, for the expiation of sin, on the banks of the Ganges. Then the ascetic said: "What has this miserable puddle to do with the Ganges. And the Brahman said: "Is this then, not the Ganges?" And the ascetic laughed in his face, and said: "Truly, old as I am, I did not think that there had been folly like this in the world. Wretched man, who has deluded you? The Ganges is hundreds of miles away, and resembles this contemptible brook no more than Mount Meru resembles an ant-hill." Then the Brahman said: "Reverend Sir, I am much obliged to you." And taking his pot and staff, he went forward, till at length he came to a broad river. And he rejoiced greatly, saying; "This must be the sacred Ganges. So he settled on its banks and remained there for five years, bathing every day in its waters. Then one day there came by a Kapalika, who said to him. "Why do you remain here, wasting precious time over a river of no account or sanctity, instead of going to the Ganges?" But the Brahman was amazed, and said: "And is this, then not the Ganges?" Then the Kapalika replied: "This is the Ganges! Is a jackal, lion or a Chandala a Brahman? Sir, you are dreaming. "Then the Brahman sighed deeply. And he said, "Sir, I am enlightened by you". And he took his pot and staff, and went forward.
But he was now very old and feeble. And long penance had weakened his frame and exhausted his energies. And as he tailed on in the heat of the day over the burning earth, the sun beat on his head like the thunderbolt of Indra, and struck him with fever. Still he gathered himself together and struggled on, growing weaker and weaker day by day, till at last he got no further, but fell down and lay dying on the ground. But collecting all his remaining strength, with a last desperate effort he dragged himself up a low hill in front of him. And lo! there before him rolled the mighty stream of Ganges, with countless numbers of pilgrims doing penance on its banks and bathing in its stream. And in his agony he cried aloud: "O Mother Ganges alas! alas! I have pursued you all my life and now I die here helpless in sight of you." So his heart broke, and he never reached its shore.
Students will be taught at a young age the importance of "doing what's right", and will be giverra logical framework for making ethical decisions. In later years, this would then be expanded along themes of cheating, violence, plagiarism, littering tolerance, equality, empathy, etc., with a view to enabling children to embrace moral/ethical values in conducting one's life, formulate a position/argument about an ethical issue from multiple perspectives, and use ethical practices in all work. As consequences of such basic ethical reasoning, traditional Indian values and all basic human and Constitutional values (such as sera, alimsa, suchchinta, satyo, mishkam karma, shumti sacrifice, tolerance, diversity, pluralism, righteous conduct, gender sensitivity, respect for elders respect for all people and their inherent capabilities regardless of background, respect for environment, helpfulness, courtesy, patience, forgiveness, empathy, compassion, patriotism democratic outlook, integrity, responsibility, justice, liberty, equality, and fraternity) will be developed in all students. Children will have the opportunity to read and learn from the original stories of the Panchatantra, Jataka, Hitopadesh, and other fun fables and inspiring tales from the Indian tradition and learn about their influences on global literature. Excerpts from the Indian Constitution will also be considered essential reading for all students. Basic training in health, including preventive health, mental health, good nutrition, personal and public hygiene, disaster response and First-aid will also be included in the curriculum, as well as scientific explanations of the detrimental and damaging effects of alcohol, tobacco, and other drugs.
All curriculum and pedagogy, from the foundational stage onwards, will be redesinged to be strongly rooted in the Indian and local context and ethos in terms of culture, traditions, heritage, customs, language, philosophy, geography, ancient and contemporary knowledge, societal and scientific needs, indigenous and traditional ways of learning etc.-in order to ensure that education is maximally relatable, relevant, interesting, and effective for our students Stories, arts, games, sports, examples, problems, etc. will be chosen as much as possible to be rooted in the Indian and local geographic context. Ideas, abstractions, and creativity will indeed best flourish when learning is thus rooted.