Kathmandu

Good morning, dear students! Welcome to today's English lesson. I am so happy to see all of you here, ready to learn something new and wonderful. Today, we are going to study a beautiful chapter from your English Beehive textbook — Chapter 8, Kathmandu. This is an extract from a book called Heaven Lake, written by the famous Indian author Vikram Seth. So students, let's begin our journey together to the beautiful city of Kathmandu, the capital of Nepal.

Before we start reading, let me tell you a little about Vikram Seth. He is a very well-known Indian writer who has written many books. In this chapter, he describes his visit to Kathmandu, and we are going to experience that visit through his eyes. So students, close your eyes for a moment and imagine you are travelling to a foreign land, a land of temples and mountains, of busy streets and quiet shrines. That is exactly what Vikram Seth felt when he went to Kathmandu.

Now let's read the chapter together. The chapter begins with a small introduction called "Before You Read." This tells us that Vikram Seth enjoys travelling very much, and in his book Heaven Lake, he describes a long journey from China to India, via Tibet and Nepal. The chapter also asks you to think about places like Ajmer Sharif, Madurai, Sanchi, Varanasi, Sarnath, or Halebid — these are all important religious places in India. And it asks you to think about what the surroundings of a holy place in your city look like. As you read Vikram Seth's description of Kathmandu, you will see how he describes such a place.

Now let's read the main text. The first paragraph says: "I get a cheap room in the centre of town and sleep for hours. The next morning, with Mr Shah's son and nephew, I visit the two temples in Kathmandu that are most sacred to Hindus and Buddhists."

So students, notice how the author arrives in Kathmandu, gets a cheap room in the centre of the city, and sleeps for hours because he must be tired from his journey. The next morning, he goes to visit two temples with Mr Shah's son and nephew. These two temples are the most sacred temples for both Hindus and Buddhists in Kathmandu. Can you guess which temples these might be? Yes, you are right — they are Pashupatinath, which is sacred to Hindus, and Baudhnath, which is sacred to Buddhists.

Now let's read the second paragraph. This is a very important paragraph because it describes Pashupatinath temple in great detail. The author says: "At Pashupatinath (outside which a sign proclaims 'Entrance for the Hindus only') there is an atmosphere of 'febrile confusion'."

Now students, let me explain some important words here. The word "proclaim" means to make known publicly or officially. So there is a sign outside the temple that officially says only Hindus are allowed to enter. The phrase "febrile confusion" is very interesting. "Febrile" means feverish, and "confusion" means chaos. So together, "febrile confusion" means hurried activity, complete chaos, like what happens when there is too much happening at once and everyone is in a rush. This is exactly what the author sees at Pashupatinath.

Now let's see what he sees in this chaos. He says: "Priests, hawkers, devotees, tourists, cows, monkeys, pigeons and dogs roam through the grounds." So students, imagine this scene — there are priests performing their duties, there are hawkers selling flowers and offerings, there are devotees who have come to pray, there are tourists like the author, and there are even animals — cows, monkeys, pigeons, and dogs all walking around freely. This is quite different from our temples in India, isn't it? In India, we usually don't have cows and dogs walking inside temple premises. But in Kathmandu, at Pashupatinath, all these creatures roam around together.

The author says: "We offer a few flowers." So he and his companions also participate in the worship by offering flowers to the deity.

Then he describes a very interesting scene: "There are so many worshippers that some people trying to get the priest's attention are elbowed aside by others pushing their way to the front." This means that so many people want to get the priest's attention for their prayers that they push and shove each other. Some people are literally elbowed aside — that means they are pushed away when someone else's elbow hits them. This shows how crowded and chaotic the temple is.

Then something very interesting happens: "A princess of the Nepalese royal house appears; everyone bows and makes way." So when a princess arrives, all the people immediately show respect by bowing and making way for her to pass. This shows the importance of the royal family in Nepal.

The author continues: "By the main gate, a party of saffron-clad Westerners struggle for permission to enter. The policeman is not convinced that they are 'the Hindus' (only Hindus are allowed to enter the temple)." This is a very interesting scene. Some Westerners, who are wearing saffron-coloured clothes (which is a colour often worn by religious people in India), are trying to enter the temple. But the policeman does not believe they are Hindus, so he does not let them in. Only Hindus are allowed inside the main temple. This shows that the temple has strict rules about who can enter.

Then something funny happens: "A fight breaks out between two monkeys. One chases the other, who jumps onto a shivalinga, then runs screaming around the temples and down to the river, the holy Bagmati, that flows below."

Now students, a "shivalinga" is a symbol of Lord Shiva, which is usually found in Shiva temples. So one monkey jumps onto the shivalinga, which must have surprised everyone! Then the monkeys run down to the river called the Bagmati, which is considered a holy river, just like the Ganges is holy in India.

The author then describes what he sees by the river: "A corpse is being cremated on its banks; washerwomen are at their work and children bathe." So by the banks of the Bagmati river, there is a cremation taking place — this is a common practice in Hindu religion. At the same time, washerwomen are washing clothes, and children are bathing in the river. This mixture of life and death, of sacred and everyday activities, is very typical of places like Varanasi in India as well, students. You might have seen similar scenes near the ghats of Varanasi.

Then he says: "From a balcony a basket of flowers and leaves, old offerings now wilted, is dropped into the river." So people throw their old offerings — flowers and leaves that have wilted — into the river from a balcony. This is like disposing of the offerings in a holy river.

And then comes a very important belief: "A small shrine half protrudes from the stone platform on the river bank. When it emerges fully, the goddess inside will escape, and the evil period of the Kaliyug will end on earth."

Now students, this is a very significant belief. Let me explain. "Kaliyug" is the last of the four ages in Hindu mythology, and it is considered a time of darkness and evil. The belief is that there is a small shrine on the riverbank that is half submerged in water. When it fully emerges (comes out of the water), the goddess inside will escape, and the evil period of Kaliyug will end on earth. This is a powerful belief about the end of the world, and it shows how important this place is in the religious beliefs of the people.

Now let's move to the next paragraph, which describes the Baudhnath stupa. The author says: "At the Baudhnath stupa, the Buddhist shrine of Kathmandu, there is, in contrast, a sense of stillness."

The word "contrast" is very important here, students. The author is saying that compared to Pashupatinath, which was chaotic and crowded, Baudhnath is completely different — it is still and peaceful. This is the contrast he wants to show.

He describes the stupa: "Its immense white dome is ringed by a road." So there is a big white dome (which is the main part of the stupa), and around it, there is a road.

"Small shops stand on its outer edge: many of these are owned by Tibetan immigrants; felt bags, Tibetan prints and silver jewellery can be bought here." So around the stupa, there are small shops, and many of these are owned by Tibetan people who have immigrated to Nepal. They sell things like felt bags, Tibetan prints (which are probably paintings or prints from Tibet), and silver jewellery.

Then he says: "There are no crowds: this is a haven of quietness in the busy streets around." The word "haven" means a safe place. So even though the streets around are busy and noisy, the Baudhnath stupa is a peaceful haven, a quiet place in the middle of all the busyness. This is very different from Pashupatinath, where there was chaos everywhere.

Now let's read the fourth paragraph, which describes Kathmandu in general. The author says: "Kathmandu is vivid, mercenary, religious, with small shrines to flower-adorned deities along the narrowest and busiest streets; with fruit sellers, flute sellers, hawkers of postcards; shops selling Western cosmetics, film rolls and chocolate; or copper utensils and Nepalese antiques."

So students, notice how the author describes Kathmandu. It is "vivid" — full of colour and life. It is "mercenary" — meaning people are trying to make money, there is commerce everywhere. And it is "religious" at the same time. Along the narrowest and busiest streets, you can find small shrines decorated with flowers, dedicated to various deities. There are fruit sellers, flute sellers, and hawkers selling postcards. There are shops selling Western things like cosmetics, film rolls for cameras, and chocolate. And there are also shops selling traditional things like copper utensils and Nepalese antiques. This mixture of the old and the new, the traditional and the modern, is what makes Kathmandu so interesting.

Then the author describes the sounds of the city: "Film songs blare out from the radios, car horns sound, bicycle bells ring, stray cows low questioningly at motorcycles, vendors shout out their wares."

So students, imagine all these sounds at once — film songs playing loudly from radios, car horns honking, bicycle bells ringing, cows mooing at motorcycles (because they are confused by these strange vehicles), and vendors shouting to sell their goods. This is the soundscape of Kathmandu.

Then the author says: "I indulge myself mindlessly: buy a bar of marzipan, a corn-on-the-cob roasted in a charcoal brazier on the pavement (rubbed with salt, chilli powder and lemon); a couple of love story comics, and even a Reader's Digest. All this I wash down with Coca Cola and a nauseating orange drink, and feel much the better for it."

So the author buys some street food — marzipan (which is a sweet made with grated almond, as given in the glossary), roasted corn on the cob (which is roasted on a charcoal brazier, which is an open stove, and it is rubbed with salt, chilli powder, and lemon — this is very similar to how we eat corn in India, students, isn't it?). He also buys some comics and a magazine called Reader's Digest. And he washes all this down with Coca Cola and an orange drink that he finds nauseating (sickening), but he says he feels much better after eating and drinking all this. This shows that even though the author is a sophisticated writer, he also enjoys simple street food and drinks like any traveller would.

Now let's read the fifth paragraph. The author says: "I consider what route I should take back home. If I were propelled by enthusiasm for travel per se, I would go by bus and train to Patna, then sail up the Ganges past Benaras to Allahabad, then up the Yamuna, past Agra to Delhi."

Now students, the phrase "per se" means by itself. So if he were motivated by enthusiasm for travel itself, he would take a long scenic route — by bus and train to Patna, then by boat (sail) up the Ganges river, past Varanasi (which he calls Benaras), to Allahabad, then up the Yamuna river, past Agra, all the way to Delhi. This would be a wonderful journey through the heart of India, passing by many important cities.

But he says: "But I am too exhausted and homesick; today is the last day of August. Go home, I tell myself: move directly towards home."

So instead of taking this long scenic route, he decides to go home directly because he is tired and homesick. It is the last day of August, which means he has been travelling for a long time. So he enters a Nepal Airlines office and buys a ticket for tomorrow's flight. This is a much faster way to get home.

Now let's read the sixth paragraph, which describes the flute seller. This is one of the most beautiful parts of the chapter, students, so pay close attention.

The author says: "I look at the flute seller standing in a corner of the square near the hotel. In his hand is a pole with an attachment at the top from which fifty or sixty bansuris protrude in all directions, like the quills of a porcupine."

So there is a flute seller standing in a corner of a square near his hotel. He holds a pole, and at the top of the pole, there is an attachment from which fifty or sixty flutes, called "bansuris," stick out in all directions. The author compares this to the quills of a porcupine — you know, a porcupine has many sharp quills sticking out from its body, and similarly, many flutes are sticking out from this pole. This is a wonderful visual image, students.

Then he says: "They are of bamboo: there are cross-flutes and recorders." So these flutes are made of bamboo, and there are two types — cross-flutes and recorders. A cross-flute is held horizontally, like a violin, while a recorder is a type of flute that you blow into directly.

"From time to time he stands the pole on the ground, selects a flute and plays for a few minutes. The sound rises clearly above the noise of the traffic and the hawkers' cries."

So the flute seller puts the pole down on the ground, takes out one flute, and plays it for a few minutes. His music rises above all the noise of the traffic and the vendors shouting. This shows how clear and beautiful his music is.

"He plays slowly, meditatively, without excessive display." The word "meditatively" means thoughtfully. So he plays in a thoughtful, calm way, not showing off or playing loudly. He does not shout out his wares like other vendors do. He just plays quietly and lets the music speak for itself.

"Occasionally he makes a sale, but in a curiously offhanded way as if this were incidental to his enterprise." The word "offhanded" means casual, not showing much interest. So he sells flutes occasionally, but he does it in a casual way, as if selling is not the main purpose of what he is doing. The main purpose seems to be playing music, not selling flutes.

"Sometimes he breaks off playing to talk to the fruit seller." So sometimes he stops playing and talks to the fruit seller who is nearby. The author imagines that this has been the pattern of his life for years — playing flute, talking to friends, selling occasionally, living a simple life.

Now let's read the seventh paragraph, which is also very beautiful. The author says: "I find it difficult to tear myself away from the square. Flute music always does this to me: it is at once the most universal and most particular of sounds."

So the author finds it hard to leave the square because of the flute music. He says that flute music always affects him in this way. And he makes an interesting point — he says the flute is "at once the most universal and most particular of sounds." This means that the flute is both universal (found in every culture around the world) and particular (each culture has its own specific type of flute).

Then he lists some examples: "There is no culture that does not have its flute—the reed neh, the recorder, the Japanese shakuhachi, the deep bansuri of Hindustani classical music, the clear or breathy flutes of South America, the high-pitched Chinese flutes."

So students, the flute is found everywhere — in India we have the "neh" which is a reed flute, and the "bansuri" which is the bamboo flute used in Hindustani classical music. In Japan, there is the "shakuhachi." In South America, there are flutes that are clear or breathy in sound. In China, there are high-pitched flutes. Each culture has its own type of flute.

"Each has its specific fingering and compass." "Fingering" means the way of placing fingers to play different notes, and "compass" here means the range — how high or low the flute can play. Each type of flute has its own way of being played and its own range.

"It weaves its own associations." This means that each flute music brings its own memories and feelings, its own cultural associations.

"Yet to hear any flute is, it seems to me, to be drawn into the commonality of all mankind, to be moved by music closest in its phrases and sentences to the human voice."

So the author says that when he hears any flute, he feels connected to all of humanity. The flute music is closest to the human voice in its phrases and sentences — it can express emotions just like singing.

"Its motive force too is living breath: it too needs to pause and breathe before it can go on." This is a beautiful thought, students. The flute needs breath to produce sound, just like the human voice needs breath to sing. And just like humans need to pause and breathe before continuing to speak or sing, the flute also needs to pause and breathe. This is why the flute music is so close to the human voice.

Now let's read the last paragraph. The author says: "That I can be so affected by a few familiar phrases on the bansuri, surprises me at first, for on the previous occasions that I have returned home after a long absence abroad, I have hardly noticed such details, and certainly have not invested them with the significance I now do."

So the author is surprised that he can be so deeply affected by a few familiar phrases on the bansuri. He says that on previous occasions when he has returned home after a long time abroad, he has hardly noticed such small details, and he has not given them the significance he now does. This time, something is different — perhaps because he is exhausted and homesick, he is more sensitive to the beauty around him. This is a lovely reflection on how travel and tiredness can make us more aware of the simple things in life.

Now students, we have finished reading the main chapter. Let's take a short break and then we will go through all the exercises. But before that, let me quickly recap what we have learned.

We learned about two temples in Kathmandu — Pashupatinath (Hindu temple) and Baudhnath (Buddhist shrine). At Pashupatinath, there was chaos, crowds, animals, and many activities. At Baudhnath, there was peace and quiet. We learned about the busy streets of Kathmandu, the street food the author ate, and his decision to fly home instead of taking the scenic route. We learned about the flute seller and how his music affected the author. And we learned about the universal and particular nature of flute music.

Now let's work through the exercises. The first exercise is an Activity. It says: "On the following map mark out the route, which the author thought of but did not take, to Delhi."

Now students, since I cannot show you a map, let me describe the route. The author thought of going by bus and train to Patna, then sailing up the Ganges past Benaras (Varanasi) to Allahabad, then up the Yamuna past Agra to Delhi. So the route would be: Kathmandu to Patna (by bus and train), then Patna to Varanasi (by boat on the Ganges), then Varanasi to Allahabad (by boat on the Ganges), then Allahabad to Agra (by boat on the Yamuna), and finally Agra to Delhi (by boat on the Yamuna). This is the route he thought of but did not take because he was too tired and homesick.

The second part of the activity says: "Find out the possible routes (by rail, road or air) from Kathmandu to New Delhi/Mumbai/Kolkata/Chennai."

Now students, as your teacher, I want you to find this out on your own. You can search online or ask your parents and teachers. But let me give you some basic information. From Kathmandu, you can fly directly to Delhi, Mumbai, Kolkata, and Chennai. There are also road routes through India, but flying is the fastest and most common way. You can also take a bus from Kathmandu to various cities in India, but it takes a longer time. I want you to research this further and come back to class with more information.

Now let's move to the questions. The first set is "I. Answer these questions in one or two words or in short phrases."

Question 1: "Name the two temples the author visited in Kathmandu."

The answer is: Pashupatinath and Baudhnath (or Baudhnath stupa).

Question 2: "The writer says, 'All this I wash down with Coca Cola.' What does 'all this' refer to?"

Now students, look at the sentence in the chapter: "I indulge myself mindlessly: buy a bar of marzipan, a corn-on-the-cob roasted in a charcoal brazier on the pavement (rubbed with salt, chilli powder and lemon); a couple of love story comics, and even a Reader's Digest. All this I wash down with Coca Cola and a nauseating orange drink, and feel much the better for it."

So "all this" refers to the marzipan, the roasted corn-on-the-cob, the love story comics, and the Reader's Digest. In short, it refers to all the items he bought and consumed — the food, drinks, and reading material.

Question 3: "What does Vikram Seth compare to the quills of a porcupine?"

The answer is: The pole with the bansuris (flutes) protruding from it. The author says: "In his hand is a pole with an attachment at the top from which fifty or sixty bansuris protrude in all directions, like the quills of a porcupine."

Question 4: "Name five kinds of flutes."

Now students, the chapter mentions several types of flutes. Let me list them: the reed neh, the recorder, the Japanese shakuhachi, the deep bansuri of Hindustani classical music, the clear or breathy flutes of South America, and the high-pitched Chinese flutes. So five kinds could be: bansuri, recorder, shakuhachi, South American flutes, and Chinese flutes. Or you could say: reed neh, bansuri, recorder, shakuhachi, and any other flute mentioned.

Now let's move to the second set of questions: "II. Answer each question in a short paragraph."

Question 1: "What difference does the author note between the flute seller and the other hawkers?"

Now students, let me explain the difference. The other hawkers shout out their wares to attract customers — they are aggressive in selling. But the flute seller is different. He plays slowly and meditatively without excessive display. He does not shout out his wares. He plays beautiful music, and occasionally makes a sale, but in a casual, offhanded way, as if selling is not the main purpose. He seems more interested in playing music than in selling. This is the key difference — the flute seller is calm and meditative, while other hawkers are loud and aggressive.

Question 2: "What is the belief at Pashupatinath about the end of Kaliyug?"

Now students, this is an important question. The belief is that there is a small shrine half protruding from the stone platform on the bank of the Bagmati river. When this shrine emerges fully from the water, the goddess inside will escape, and the evil period of the Kaliyug will end on earth. This is a powerful mythological belief about the end of the world.

Question 3: "The author has drawn powerful images and pictures. Pick out three examples each of (i) the atmosphere of 'febrile confusion' outside the temple of Pashupatinath (for example: some people trying to get the priest's attention are elbowed aside...), (ii) the things he sees, (iii) the sounds he hears."

Now let's answer each part.

(i) Examples of the atmosphere of 'febrile confusion':

First example: "There are so many worshippers that some people trying to get the priest's attention are elbowed aside by others pushing their way to the front."

Second example: "A fight breaks out between two monkeys. One chases the other, who jumps onto a shivalinga, then runs screaming around the temples and down to the river."

Third example: "Priests, hawkers, devotees, tourists, cows, monkeys, pigeons and dogs roam through the grounds." This shows the chaotic mixture of people and animals.

(ii) Examples of things he sees:

First: "A corpse is being cremated on its banks; washerwomen are at their work and children bathe."

Second: "Small shops stand on its outer edge: many of these are owned by Tibetan immigrants; felt bags, Tibetan prints and silver jewellery can be bought here."

Third: "The flute seller standing in a corner of the square near the hotel. In his hand is a pole with an attachment at the top from which fifty or sixty bansuris protrude in all directions, like the quills of a porcupine."

(iii) Examples of sounds he hears:

First: "Film songs blare out from the radios, car horns sound, bicycle bells ring, stray cows low questioningly at motorcycles, vendors shout out their wares."

Second: "The sound rises clearly above the noise of the traffic and the hawkers' cries."

Third: "He plays slowly, meditatively, without excessive display."

Now let's move to the third set of questions: "III. Answer the following questions in not more than 100–150 words each."

Question 1: "Compare and contrast the atmosphere in and around the Baudhnath shrine with the Pashupatinath temple."

Now students, let me help you understand the comparison and contrast. At Pashupatinath, there is an atmosphere of "febrile confusion" — there are crowds, chaos, and activity everywhere. Priests, hawkers, devotees, tourists, cows, monkeys, pigeons, and dogs roam through the grounds. There is a lot of pushing and shoving to get to the priest. In contrast, at Baudhnath, there is a sense of stillness and peace. There are no crowds. It is a haven of quietness in the busy streets around. At Pashupatinath, there is life and death happening simultaneously — cremations, washerwomen working, children bathing. At Baudhnath, it is calm and meditative. So the main contrast is between chaos at Pashupatinath and peace at Baudhnath.

Question 2: "How does the author describe Kathmandu's busiest streets?"

Now students, the author describes Kathmandu's busiest streets as vivid, mercenary, and religious all at the same time. There are small shrines to flower-adorned deities along the narrowest and busiest streets. There are fruit sellers, flute sellers, and hawkers of postcards. There are shops selling Western cosmetics, film rolls, and chocolate, as well as shops selling copper utensils and Nepalese antiques. The streets are filled with noise — film songs blaring from radios, car horns, bicycle bells, cows mooing, and vendors shouting. It is a mixture of the old and the new, the sacred and the commercial.

Question 3: "'To hear any flute is to be drawn into the commonality of all mankind.' Why does the author say this?"

Now students, this is a beautiful philosophical thought. The author says this because the flute is found in every culture around the world. There is no culture that does not have its flute — whether it is the reed neh in India, the recorder in Europe, the shakuhachi in Japan, or the flutes of South America and China. Each culture has its own type of flute with its own specific fingering and compass. Yet, when we hear any flute, we are moved by music that is closest to the human voice. The flute is played with breath, just like singing, and it needs to pause and breathe before it can go on, just like humans. So the flute connects us all as human beings — it is a universal sound that transcends cultural boundaries and brings us together. That is why the author says that to hear any flute is to be drawn into the commonality of all mankind.

Now let's move to the "Thinking about the Language" section. This is very important for your grammar and language skills.

First, let's look at the phrasal verbs exercise. The instructions say: "Read the following sentences carefully to understand the meaning of the italicised phrases. Then match the phrasal verbs in Column A with their meanings in Column B."

Now students, I want you to understand each phrasal verb and its meaning. Let me explain each one:

1. "A communal war broke out when the princess was abducted by the neighbouring prince." Here, "broke out" means to start suddenly. Usually, we say "war breaks out" or "disease breaks out" when it suddenly begins.

2. "The cockpit broke off from the plane during the plane crash." Here, "broke off" means to come apart due to force. The cockpit separated from the plane.

3. "The car broke down on the way and we were left stranded in the jungle." Here, "broke down" means to stop working. When a car breaks down, it stops functioning.

4. "The dacoit broke away from the police as they took him to court." Here, "broke away" means to escape from someone's grip. The dacoit escaped from the police.

5. "The brothers broke up after the death of the father." Here, "broke up" means to end a relationship. The brothers stopped being close after their father died.

6. "The thief broke into our house when we were away." Here, "broke into" means to enter illegally, to trespass. The thief entered the house by force.

Now let's match them with Column B:

(i) break out — (d) to start suddenly, (usually a fight, a war or a disease) (ii) break off — (a) to come apart due to force (iii) break down — (f) stop working (iv) break away (from someone) — (e) to escape from someone's grip (v) break up — (b) end a relationship (vi) break into — (c) break and enter illegally; unlawful trespassing

Now let's move to the next exercise about suffixes. The instructions say: "Use the suffixes -ion or -tion to form nouns from the following verbs. Make the necessary changes in the spellings of the words."

Now students, when we add -ion or -tion to a verb, it becomes a noun. Let me show you how to form each noun:

cremate — cremation (we add -ation) act — action (we add -tion) exhaust — exhaustion (we add -tion) invent — invention (we add -tion) tempt — temptation (we add -ation) immigrate — immigration (we add -tion) direct — direction (we add -tion) meditate — meditation (we add -tion) imagine — imagination (we add -ation) dislocate — dislocation (we add -tion) associate — association (we change y to i and add -tion) dedicate — dedication (we add -tion)

Now let's fill in the blanks with suitable words from the ones we have formed:

(i) "Mass literacy was possible only after the ___________ of the printing machine." The answer is: invention. So: "Mass literacy was possible only after the invention of the printing machine."

(ii) "Ramesh is unable to tackle the situation as he lacks ___________." The answer is: direction. So: "Ramesh is unable to tackle the situation as he lacks direction."

(iii) "I could not resist the ___________ to open the letter." The answer is: temptation. So: "I could not resist the temptation to open the letter."

(iv) "Hardwork and ___________ are the main keys to success." The answer is: dedication. So: "Hardwork and dedication are the main keys to success."

(v) "The children were almost fainting with ___________ after being made to stand in the sun." The answer is: exhaustion. So: "The children were almost fainting with exhaustion after being made to stand in the sun."

Now let's move to the punctuation exercise. The instructions say: "Use capital letters, full stops, question marks, commas and inverted commas wherever necessary in the following paragraph."

Now students, let me read the paragraph and punctuate it properly:

"an arrogant lion was wandering through the jungle one day he asked the tiger who is stronger than you you O lion replied the tiger who is more fierce than a leopard asked the lion you sir replied the leopard he marched upto an elephant and asked the same question the elephant picked him up in his trunk swung him in the air and threw him down look said the lion there is no need to get mad just because you don't know the answer"

Now let's add punctuation:

An arrogant lion was wandering through the jungle one day. He asked the tiger, "Who is stronger than you?" "You, O lion," replied the tiger. "Who is more fierce than a leopard?" asked the lion. "You, sir," replied the leopard. He marched up to an elephant and asked the same question. The elephant picked him up in his trunk, swung him in the air, and threw him down. "Look," said the lion, "there is no need to get mad just because you don't know the answer."

Now let's move to the Simple Present Tense exercise. First, let me explain what we learned from the chapter about the simple present tense.

The chapter says: "A narration or a story can be made more dramatic or immediate by using the present tense instead of the past tense." This is called the historical present or narrative present. For example, the author writes "A fight breaks out" instead of "A fight broke out." This makes the story feel more alive and immediate, as if it is happening right now.

We also use the simple present tense to speak about what is usually or generally true — these are facts. For example: "The sun rises in the east." "The earth revolves round the sun."

We also use it for habitual actions: "He usually takes a train instead of a bus to work." "We often get fine drizzles in winter."

Now let's fill in the blanks with the correct form of the verb in brackets.

(i) "The heart is a pump that _______________ (send) the blood circulating through our body. The pumping action _______________ (take place) when the left ventricle of the heart _______________ (contract). This _______________ (force) the blood out into the arteries, which _______________ (expand) to receive the oncoming blood."

Now let's fill in the blanks:

The heart is a pump that sends the blood circulating through our body. The pumping action takes place when the left ventricle of the heart contracts. This forces the blood out into the arteries, which expand to receive the oncoming blood.

(ii) "The African lungfish can live without water for up to four years. During a drought it _______________ (dig) a pit and _______________ (enclose) itself in a capsule of slime and earth, leaving a tiny opening for air. The capsule _______________ (dry) and _______________ (harden), but when rain _______________ (come), the mud _______________ (dissolve) and the lungfish _______________ (swim) away."

Now let's fill in the blanks:

The African lungfish can live without water for up to four years. During a drought it digs a pit and encloses itself in a capsule of slime and earth, leaving a tiny opening for air. The capsule dries and hardens, but when rain comes, the mud dissolves and the lungfish swims away.

(iii) This is a dialogue between Mahesh and Vipul. Let's fill in the blanks:

Mahesh: "We have to organise a class party for our teacher. _______________ (Do) anyone play an instrument?"

Vipul: "Rohit _______________ (play) the flute."

Mahesh: _______________ (Do) he also act?

Vipul: "No, he _______________ (compose) music."

Mahesh: "That's wonderful!"

Now let's fill in:

Mahesh: "We have to organise a class party for our teacher. Does anyone play an instrument?"

Vipul: "Rohit plays the flute."

Mahesh: "Does he also act?"

Vipul: "No, he composes music."

Mahesh: "That's wonderful!"

Now let's move to the Speaking activities. The first one says: "Discuss in class the shrines you have visited or know about. Speak about one of them."

Now students, I want you to think about any shrine or temple you have visited. It could be a temple in your city, or a famous shrine like the Golden Temple in Amritsar, or the Tirupati temple, or the Vaishno Devi temple, or even a church or mosque. Think about what you saw there — the architecture, the people, the atmosphere, the sounds, the smells. Then speak about it in class. Describe what you saw, what you felt, and why it was special to you.

The second speaking activity says: "Imagine you are giving an eyewitness account or a running commentary of one of the following: (i) a game of football, cricket or hockey, or some sports event (ii) a parade (e.g. Republic Day) or some other national event. Speak a few sentences narrating what you see and hear. Use the simple present and the present continuous tenses."

Now students, when you give a running commentary, you describe what is happening as it happens, using the present tense. For example, in a cricket match, you might say: "He bowls the ball. The batsman swings. It's a four runs!" Or for a Republic Day parade, you might say: "The soldiers are marching past. They are displaying their skills. The crowd is cheering."

Now let's move to the Writing section. The first part says: "The text you read is a travelogue where the author, Vikram Seth, talks about his visit to two sacred places in Kathmandu. Imagine that you were with Vikram Seth on his visit to Pashupatinath temple, and you were noting down all that you saw and did there, so that you could write a travelogue later. Record in point form: what you see when you reach the Pashupatinath temple, what you see happening inside the temple, what you do when inside the temple, what you see outside the temple, what your impressions are about the place."

Now students, I want you to imagine yourself at Pashupatinath temple and write point-form notes about what you see and do. For example:

- Reaching the temple: See a sign saying "Entrance for Hindus only" - Inside the temple: See priests, hawkers, devotees, tourists, cows, monkeys, pigeons, dogs - What I do: Offer flowers to the deity - Outside the temple: See the Bagmati river, cremation ghats, washerwomen, children bathing - My impressions: The place is chaotic but deeply religious

The second writing task gives you a diary entry for a visit to Agra. It says: "Here is your diary entry when you visited Agra. Read the points and try to write a travelogue describing your visit to Agra and the Taj Mahal. You may add more details."

The points given are: January 2003 — rise before dawn — take the Shatabdi Express at 6.15 a.m. from Delhi — meet a newly-married couple on train — talk about Himachal Pradesh — get off the train — enter the once-grand city, Agra — twisted alleys — traffic dense — rickshaws, cars, people — vendors selling religious artifacts, plastic toys, spices and sweets — go to the Taj Mahal — constructed entirely of white marble — magical quality — colour changes with varying of light and shadow — marble with gemstones inside — reflection of the Taj Mahal in the pond — school-children, tourists — tourist guides following people.

Now students, I want you to write a travelogue based on these points. You can add more details and make it more descriptive. This will help you practice writing a travelogue, which is a type of writing that describes a journey or a place you have visited.

Now let's move to the poems at the end of the chapter. There are two poems. Let's study the first one: "A Slumber Did My Spirit Seal" by William Wordsworth.

The poem says:

"A slumber did my spirit seal— I had no human fears. She seemed a thing that could not feel The touch of earthly years.

No motion has she now, no force— She neither hears nor sees, Rolled round in earth's diurnal course With rocks and stones and trees."

Now let me explain this poem to you, students. The poet, William Wordsworth, is talking about the death of a loved one. In the first stanza, he says that a deep sleep closed off his soul, and because of this, he had no human fears. He thought of his loved one as a thing that could not feel the touch of earthly years — he thought she was immortal, that she would never age or die.

In the second stanza, he says that now she has no motion and no force — she neither hears nor sees. She has become a part of nature, rolled round in earth's daily course (diurnal means daily) along with rocks, stones, and trees. So the poet imagines his loved one not in a happy heaven, but as a part of nature itself.

Now let's answer the questions about the poem:

1. "How does the poet react to his loved one's death? Does he feel bitter grief? Or does he feel a great peace?"

The poet does not feel bitter grief. Instead, he feels a great peace. He imagines his loved one as a part of nature, rolling with the earth in its daily course. There is a sense of acceptance and peace in his words.

2. "The passing of time will no longer affect her, says the poet. Which lines of the poem say this?"

The lines are: "She seemed a thing that could not feel / The touch of earthly years." And also: "No motion has she now, no force— / She neither hears nor sees, / Rolled round in earth's diurnal course / With rocks and stones and trees."

3. "How does the poet imagine her to be, after death? Does he think of her as a person living in a very happy state (a 'heaven')? Or does he see her now as a part of nature? In which lines of the poem do you find your answer?"

The poet imagines her as a part of nature, not in a heavenly state. The lines that show this are: "Rolled round in earth's diurnal course / With rocks and stones and trees." He sees her as being part of the earth, moving with it, like rocks, stones, and trees.

Now let's look at the second poem: "Fear No More" by William Shakespeare.

This poem is about death and the peace that comes after death. It says:

"Fear no more the heat o' the sun, Nor the furious winter's rages; Thou thy worldly task hast done, Home art gone, and ta'en thy wages: Golden lads and girls all must, As chimney-sweepers, come to dust.

Fear no more the frown o' the great, Thou art past the tyrant's stroke; Care no more to clothe and eat; To thee the reed is as the oak: The sceptre, learning, physics, must All follow this, and come to dust.

Fear no more the lightning-flash, Nor the all-dreaded thunder-stone; Fear not slander, censure rash; Thou hast finished joy and moan: All lovers young, all lovers must Consign to thee, and come to dust."

Now students, this poem is a reassurance to someone who has died. It says: Fear no more the heat of the sun, nor the winter's cold. You have done your worldly tasks and gone home, taking your wages. All golden lads and girls must come to dust, just like chimney sweepers.

In the second stanza, it says: Fear no more the frown of the great (the powerful people). You are past the tyrant's stroke. You no longer need to worry about food and clothing. To you, the small reed is the same as the mighty oak — everything is equal in death. All the symbols of power — the sceptre, learning, medicine — all must come to dust.

In the third stanza, it says: Fear no more the lightning flash or the thunder. Fear not slander or harsh criticism. You have finished your joys and sorrows. All young lovers must surrender to death and come to dust.

The poem is saying that death frees us from all the fears and worries of life. Once we are dead, we no longer need to fear anything — not the weather, not powerful people, not even death itself. This is a comforting thought.

There is also a quote from Theresa Kane, a 14-year-old, who says she likes this poem because "it is so exhilarating. It sweeps me along in the splendid, stormy words, then there is the quiet, peaceful lagoon of the last two lines of each verse. It is a wonderful poem, as hard, proud and fierce as a rock in a storm."

Now students, we have finished studying the entire chapter. Let me now give you a complete summary of everything we have learned today.

SUMMARY:

Today we studied Chapter 8: Kathmandu from your English Beehive textbook. This chapter is an extract from Vikram Seth's book "Heaven Lake."

We started by learning about the author, Vikram Seth, and his love for travel. Then we read about his visit to Kathmandu, where he visited two sacred places — Pashupatinath temple (sacred to Hindus) and Baudhnath stupa (sacred to Buddhists).

At Pashupatinath, we learned about the "febrile confusion" — the chaotic atmosphere with priests, hawkers, devotees, tourists, and animals like cows, monkeys, pigeons, and dogs. We learned about the belief regarding the end of Kaliyug, when the shrine fully emerges and the goddess escapes. We also saw the mixture of life and death by the holy Bagmati river — cremations, washerwomen working, and children bathing.

At Baudhnath, we saw a complete contrast — it was a place of stillness and peace, a haven of quietness in the busy city. We learned about the Tibetan immigrants who owned shops there.

We then learned about the busy streets of Kathmandu — vivid, mercenary, and religious all at once. We learned about the street food the author enjoyed, and how he decided to fly home instead of taking the scenic route through India.

We studied the beautiful description of the flute seller and how his music affected the author. We learned about the universal and particular nature of flute music — how every culture has its own flute, yet the sound connects us all as human beings.

We then worked through all the exercises, including: - The route the author thought of but did not take - The two temples: Pashupatinath and Baudhnath - What "all this" refers to in the context of the author's purchases - The comparison of the flute pole to a porcupine's quills - The difference between the flute seller and other hawkers - The belief about the end of Kaliyug - Examples of the atmosphere, things seen, and sounds heard at Pashupatinath - Comparison between Baudhnath and Pashupatinath - Description of Kathmandu's busiest streets - The meaning of "commonality of all mankind" regarding flute music

We also studied the language exercises: - Phrasal verbs: break out, break off, break down, break away, break up, break into - Suffixes: forming nouns from verbs like cremate, act, exhaust, invent, tempt, immigrate, direct, meditate, imagine, dislocate, associate, dedicate - Punctuation exercise - Simple present tense usage

We discussed the speaking activities about describing shrines and giving a running commentary of events.

We learned about writing a travelogue and a diary entry.

Finally, we studied two poems: - "A Slumber Did My Spirit Seal" by William Wordsworth, where the poet imagines his loved one as part of nature after death - "Fear No More" by William Shakespeare, which reassures us that death frees us from all fears

This concludes our lesson on Chapter 8: Kathmandu. I hope you have understood everything clearly. Remember to revise this chapter thoroughly and practice all the exercises. Thank you for being such wonderful students. See you in the next class!