Peace means not having to worry about violence and just experiencing calmness, honesty, and security. It is a state in which everything is perfect with harmony and freedom. There is no conflict or war in peace. Peace is very important because it is the cornerstone for the development of every nation. It also means living lives selflessly and treating others kindly with respect. It is the path that we take for bringing harmony, peace, and prosperity to our society or community. Yes, it is true that nothing is impossible but without peace, harmony, security, honesty, achieving political strength, economic stability, religious growth, and cultural growth is impossible.
But along with peace, there is war too. It means the fighting between 2 states or nations. It is very brutal because many lose their lives and die while others get scared. War is the end and peace is the beginning. War includes hate and revenge but peace includes love and forgiveness. Peace is the restorer and war is the destructor. War only causes chaos while peace creates harmony and bond. War is a terrible evil. It is an armed stereo. It causes huge suffering to families of those who die in the war. During the period of war, there is massive destruction of property, wealth, trade, etc.It upsets the life of millions of people.
In conclusion,I would like to say that I strongly believe that we should try to make the world a peaceful place where there is no harm or war and only love peace, security, harmony, and forgiveness as with war everything will get destroyed. So all people should be united with peace, not with war or violence.
जमिन जोत्न प्रयोग गरिने कृषि औजारलाई हलो भनिन्छ । हलो गोरु र घोडाले तान्छन् । बीउ छर्नुअघि खेतको माटोलाई दानाको साइजमा तोड्न खुकुलो पार्नुपर्छ । जोत्ने मुख्य औजारहरू ट्याक्टर र हलाेमध्ये हलाे परम्परागत औजार हाे भने ट्याक्टर आधुनिक कृषि औजार हाे । हलाे जाेत्ने मानिसलाई हली भनिन्छ । जोतिसकेपछि, माटोलाई समान रूपमा बाँडिन्छ र सम्म पारिन्छ । त्यसपछि मल राखिन्छ । जोत्दा माटो खुकुलो हुन्छ र गहिरो माटोमा पोषक तत्वहरू माथि आउँछन् । माटोमा हावाकाे मात्रा बढ्छ जसले गर्दा सास फेर्न हावा उपलब्ध हुन्छ र जराहरू सजिलै माटोको बीचमा छिर्न सक्छन् । जोत्ने अन्य उद्देश्यहरू मलको एकीकरण, झारपात उखेल्ने, सङ्क्रामक रोगहरू हटाउने, कीराहरू हटाउने आदि हुन् । यसका लागि काठ वा फलामको हलो प्रयोग गरिन्छ । यो हलो तान्न गोरु वा ट्रयाक्टरको प्रयोग गरिन्छ । आधुनिक युगमा पनि यातायात नपुगेकाे ठाउँमा र ससाना गराहरू भएकाे ठाउँमा जाेत्नुपरेमा हलाेकाे प्रयाेग गरिने हुँदा अहिले पनि याे प्रचलित छ ।
The inequality between economic, social, society, and culture rights are known as caste discrimination. Caste is known as a hereditary social class in Hinduism which limits the occupation of the members or a division which is done in a society built by wealth, occupation, or position rank, etc. There are many castes in Nepal living together but those castes are discriminated against by each other. For example Chhetri are known as the most powerful and populated caste in Nepal right now but Dalits are known as the lowest caste since before. There was a rule made or is still that we higher rank caste are not allowed to touch Dalits which are in the lowest caste rank. As for alone in Nepal there are around 125 castes, and in these 125 castes many castes are discriminated against by various kinds of words and rituals which have been happening since years. Since history or ancient time different castes have had their own kinds of work that they are supposed to do.
For example, Newar is known traditionally to be a great architect who built monuments, temples, and artisans. Likewise for magars they are known as the largest member of Gurkha in Nepal, and Tamang are known for the addresses of farmers and porters, etc. In our society if a person from a different caste than ours has done something wrong or is someone we don’t like we take the surname (which is a caste that represents us) and talk bad about them saying that this caste is so bad they don’t belong to stay near us.
Still many people discriminate against each other about the caste until it is known in a high or average rank. Some people don’t give a job to work for their living and ever since birth we have been told that we shouldn’t talk or touch the lower castes and also shouldn’t let them inside our house or share our food with them. Some people make friends by seeing the caste of the other person. If that person's caste is average or high it’s okay to be friends but if they're known for the lower caste they hate that person for no reason. Newari King Jayasthiti Malla was the person who differentiated the four castes in Nepal which are Brahmin, Kshatriya, Vaishya, and Sudra. This practice of casteism and treatment as per their castes is just wrong. Thus, the caste system is outdated practice and we need to now move on with our 21st century mindset.
(आज कक्षा सातका केही विद्यार्थीहरू वनभोज खान गएका छन् । र ऋषि, शिव, विमला, राहिम र अनुष्का वनभोज खाएर आएको ठाउँको कुरागर्दै छन् ।
ऋषि - आहा कति राम्रो ठाउँ।)
विमला - के छ साथीहरू आज त निकै रमाइलाे लागेकाे छ नि है, ठाउँ पनि निकै रमाइलाे रहेछ ।
शिव - हाे नि चारैतिर हरियाली, खाेलानालाकाे कलकल ध्वनि, म त कताकता प्रकृतिकाे यही काखमा हराउँछु जस्तै लाग्छ ।
ऋषि - यतिमात्र हाे र साथीहरू? नेपालमा धेरै छन् यस्ता ठाउँ छन् । योभन्दा रमाइला रमाइला ठाउँ पनि छन।
शिव - म पनि नेपालमा नै हो तर पोखराको डेबिट फल र फेवा तालकाे पानीमा देखिने हिमालले त मेरो पनि मन नै छोयो।
अनुष्का- गोदावरीको बाटाेनिरकाे बगैँचाकाे झरना र सानो ताल पनि के कम छ र ।
ऋषि - नुवाकोटको दरबार पनि अति नै सुन्दर छ नि ।
विमला - बज्र बाराही मन्दिर वरिपरिकाे ठाउँले पनि हामी सबैकाे मन आनन्दित पार्दछ नि !
सर - ओहो तिमीहरू लाई त कति थाहा रहेछ नि अझै भनन सबै साथीहरूले सुनिरहेका छन।
ऋषि - हुन्छ नि सर ।
शिव - आ मलाई पनि नमोबुद्ध को पर्वतबाट काठमाडौं हेर्दा मजा आउँछ।
अनुष्का - चोभार पहाडको मञ्जुश्री गुफा र टौदह पनि घुम्न रमाइलाे हुन्छ।
ऋषि - आहा! तिमी दुई नेपालमा धेरै न बसे पनि कति थाहा रहेछ।
विमला - भक्तपुरको साँगाको शिव मूर्ति जुन दुई पहाडकाे बिचमा छ, त्याे पनि अत्यन्त सुन्दर रहेकाे छ । त्यहाँ त पर्यटककाे भिँड नै लाग्छ । ।
अनुष्काः ओहाे कुरा गर्दागर्दै भाेक पाे लाग्न थाल्याे ।
सबैजनाः हाे, हाे सबैजना खाना खान जानुपर्छ ।
( सबै जना खाना खान जान्छन्। )
As I was born in Kathmandu I never had travelled far from Kathmandu valley. Living in a city for 13 Years I had a very different experience for the first time when I visited a village. So today I am going to share my village experience.
The main thing we don't like about many cities and Kathmandu is that there is so much pollution, no greeneries and we do find open areas. But in the village I hardly saw any pollution, had a lot of green trees and beautiful plants, and also had an open area where we could relax. Village doesn't have facilities, it also has disadvantages like no health services as required, no good schools, no communication facilities etc.
But my experience was very exciting. The hardest thing for me was the climate as it was very hot there so I had to stay all day home. It was a hard time for me because the internet was very poor and data did not work. I had understood that the people who live in the internet world for many hours cannot live in an area where the internet is very slow or does not work. To talk about what I liked about the village was bonding with neighbours. I also loved granary and clean rivers that I hardly find in the city. I also experienced snakes that were horrible but it was taken away before we got hurt.
If I talk about where I would prefer to live, it would be the city only because I have been living in the city from birth and now living in a village is very difficult. But the experience of the village was new and exciting too. I would like to visit there once in a while.
एउटा ठुलो जङ्गलमा एउटा सानो हरिण एक्लै बस्थ्यो । उसको आमा ऊ सानो हुँदा बाघको सिकार भएकी थिइन् र बुबा पहिले हरिणको बथानबाट छुटिएर टाढा गएका थिए ।
एक दिन त्यो सानो हरिणलाई धेरै भोक लागेर खोलाको बगरमा मिठो र कलिलो घाँस खान जाँदा उसले बाटोमा एउटा ठुलो सिंहलाई भेट्यो । सिंहले उसलाई "तिमी पूर्वतिरको हरिण यता पश्चिममा के गरिरहेका छौ" भनी हप्कायो। सानो हरिणले "म यहाँ तपाईको हरियो र सुन्दर जङ्गलबाट कलिलो घाँस खान आएको हुँ । सिंह बिस्तारै हरिणको नजिक आई उसलाई खान खोज्याे । जब सिंहले झम्टेर हरिणलाई खान खोज्याे तब ऊ दुई ढुङ्गाको च्यापमा पर्याे । त्यही पनि अझ हरिणलाई खान खोज्दा ऊ सिकारीको पन्जामा पर्याे। सिकारीले सिंहको ढाडमा गोलि हान्याे । हरिण त्यही मौका छोपी त्यहाँबाट पर भाग्याे र आफ्नो इलाकामा आएर बस्याे ।
भोलिपल्ट हरिण फेरि त्यही जङ्गलमा घाँस खान गयाे । तब त्यस दिशाका अरू जनावरहरूले सानो हरिणको जय जयकार गरे र उसलाई सम्मान दिए । एउटा ठुलो जरायोले भन्याे, “हामी यो दिशाका जनावरहरू त्यो दुष्ट सिंहको अन्यायबाट पीडित थियाैँ यसले हामीलाई धेरै दुख दिएको थियाे । हामी यो जङ्गलमा घाँस र पानी खान आउँदा हाम्रा साथीहरूलाई धेरै दुख दिएको थियो । तिम्रो सहयोगले यो दुष्ठ सिंहको अन्त्य भयो । तिमी धन्य रहेछौ । अब हामी सबै मिलेर सुखसँग यो जङ्गलमा बस्नुपर्छ । “ त्यसपछि त्याे हरिण पनि पनि त्यहीँ बस्न थाल्याे ।
Music is one of God's most precious blessings for all living people. Music is a theme that separates all the rhythmic sounds in the system and anyone can read and shape it. Not only that but with plants, animals can enjoy harmony, a beautiful rhythm to the sounds of music.
The style of music has changed considerably over the years. In particular, there are six periods in the history of music. These are the Middle Ages, Renaissance, Baroque, Classical, Romantic, and Twentieth Century. Music has always been a popular form of entertainment for many of us.
A dictionary defines music as sound art while expressing ideas and feelings both dramatically through the use of rhythm, music, and harmony.
Music is a form of cool music that helps our bodies feel relaxed and at ease. It helps us to get rid of the anxiety and stress in our daily lives. Music is without a doubt the best medicine in the world. It makes us forget the unpleasant and disturbing thoughts that take us to the world of music.
Music can bring back memories of the past in our day. Music therapy brings us back to a few problems and emotions in our daily lives. When we go to music therapy it helps our brain to work faster and helps us calm down.
No matter what problems we may have, they will flow out of our brains. It even helps the doctor and the psychologist to identify the state of our brain and behavior. However, according to researchers and music therapists, it is a great tool for all of us.
Indeed, music can cure several ills. Music can make a huge difference in people with brain damage and can make the brain work in other ways. It is often helpful to pass over damaged areas, allowing people to remove and speak.
Thus, music alters the structure of the brain, giving people new opportunities to move and speak. Also, various studies have shown that music therapy can improve heart rate and breathing rate. It can even help cancer patients. In the field of psychology, music is a powerful tool for helping people suffering from depression and sadness. Also, children with cerebral palsy can receive musical support in many ways.
Women’s pockets weren’t always so small as they are in the 21st century. But to know more about this we will need to dive into the history of pockets in general. So who started this pocket trend? Well allegedly, it is said that the use of pockets was first done by a person called Otzi also known as the IceMan. Since then we can assume that pockets have been a part of the garment.
At the beginning of the development pockets were whole separate garments rather than being a part of our garments. Both men and women of that century carried huge garments that had the capacity to fit books, scissors, loaves of bread, etc. These garments were looped into the belts of the people making it more accessible. These ties on pockets were mostly used by merchants and business doers. These pockets came with various designs and were made with various types of fabrics. These pockets didn’t leave the scene until the very end. Pockets are something made for practical use but in case of women’s pockets the designs stay the same and the tie on pockets stay with women for a few more centuries.
The tie on pockets came in so many varieties that sometimes it became overwhelming to keep count of. There were pockets that were hand woven with linen, cotton, wool, silk , leather and so many more materials. These pockets were made for all kinds of people: Merchants, Business Doers, Buyers, Sellers, Hikers, Travellers, etc. They were made with various designs as I mentioned before. Some were plain, some had flowers, mountains, rivers, and other things woven into them by thick and colorful threads. Some opened vertically and some opened horizontally. There were so many more designs of the tie on pockets. These pockets were also experimented on as to appeal to the general public. The tie on pockets defined a person’s social and economic status as well. If someone carried a plain looking pocket that was made of a cheap fabric we could assume they are either from a poor or a middle class family. Pockets also described a person’s profession. This was mostly all about the designs of pockets back in the days.
Women’s tie on pockets did go through a golden age during the 17th century. The dress in this era had wide hips which meant a lot of pocket placing ideas for the creative women of the era. Even though the pockets were more wide and fashionable it was a little inconvenient when you had to bend down to get things. Well these kinds of clothing and pockets obviously were mostly used by the upper class women as they were more expensive. Well this was the golden age of tie on pockets for women.
Now after the craze for the high waisted, wide hip clothing and pockets such to fit them, people started getting hyped over slimmer silhouettes and so women didn’t use bulkier, wider pockets to look slimmer. The pockets as some might say were probably replaced by handbags but "The reticule is not or never can be a fair representation of the substantial and spacious pockets which our ancestors wore.They were proper pockets, such as reticules never can be," was stated by an Edwardian source. You might be wondering what reticles are, well, they are small handbags that we can carry around. Due to reticles never being a replacement for the pockets we can safely say that reticules weren’t the cause for the small pockets that don’t even fit a phone nowadays.
Between the 19th century men started having sewn in pockets in their garments. The pockets were made in a more “masculine” way. Women at that time still had to use ties on pockets. Their pockets weren’t sewn into the garment like the men. This caused many women to start a protest about women having sewn in pockets as well. After long protests women did start having sewn in pockets in their garments but women still didn’t have much options in case of clothes with sewn in pockets. The clothes that did have pockets sewn in them had less space than of men. Even then the pockets were quite big to fit a small book, phones, cheese, etc. So why did the pockets shrink so much in the 21st century?
Well despite women winning the pockets got smaller in the name of “ Fashion.” The people wanted a slimmer silhouette and if the size of the pockets were to be increased the silhouette of a woman would look larger. Due to that reason our skirts, coats, etc didn’t have as much space as men, but that still isn’t a satisfactory answer. Well people then started wearing skinny pants that were tight and to hide the bulk the size of pocket in women’s pants got smaller, that still isn’t reasonable as men in that century did have tight pants too but had sufficient pockets in their garments. They not only had pockets on their pants but on their vests as well.
Well basically in the name of fashion women’s comfort and rights are being taken from right under our noses by the privileged gender who never had to face the problem of insufficient space to hold their personal items.
Reference: Source: https://youtu.be/uaRoWPEUTI4
विषय प्रवेश:
मामामाइजू भन्ने किताब एउटा बाल कथा सङ्ग्रह हो । यस कथा सङ्ग्रहमा जम्मा चारओटा कथाहरू रहेका छन् । कथा सङ्ग्रहकाे बाहिरी आवरण रङ्गीन छ भने भित्रका पानाहरू श्यामश्वेत छन् । श्यामश्वेत भए पनि चित्रहरू राम्रा छन् । यो किताब पाठ्यक्रम विकास केन्द्रले प्रकाशन गरेकाे हाे । बालकथा सङ्ग्रहभित्र कथाहरूका लागि सामग्री सङ्कलन चाहिँ इन्दिरा चालिसे र उहाँको टोलीले गरेकाे हाे । किताबमा रहेका राम्रा चित्रहरू गौतम मानन्धरले निर्माण गरेका हुन्।
कथाहरू:
मामामाइजू
एक गाउँमा एउटा परिवार थियो, जहाँ लोग्ने र स्वास्नी मात्र बस्थे । त्यो परिवारमा उनीहरू दुईजना मात्र बस्थे । उनीहरूका बालबच्चाहरू पनि थिएनन् । उनीहरू खेतमा काम गर्थे र एकअर्कासँगै खुसीसाथ बस्थे । चाडपर्वको दिन उनीहरू आफ्नो पाहुनाकहाँ जान्थे र कहिलेकाहीँ पाहुनाहरूलाई आफ्नो घरमा बोलाएर खुवाउँथे । दसैँमा राम्रो लाउने, खसी, हाँस, कुखुरा र बोका काटेर भोजमा खाने भनेको त पहिलैदेखिको परम्परा थियो । उनीहरूसँग कुखुरा नभएर स्वास्नीले आफ्नो माइतीमा गएर कुखुरा लिएर आएकी थिइन् । दसैँको दिन उनीहरू दुबैजना देवीको मन्दिरमा गएर पूजा गर्थे । कुखुरा काट्थे र राति आफैँले बनाएको खानेकुरा भो
च कुराकानी र झगडा भएछ । लोग्नेले आफूले भालेको टाउको खानुपर्छ भनेर ठानेछ र स्वास्नीले चाहिँ आफूले भालेको टाउको खान पाउनुपर्छ भनिछन् । किनभने स्वास्नीले त्यो कुखुरा आफ्नो माइतीबाट ल्याएकी थिइन् । दुईजना बिच झगडा भएछ र दुबैजनाले हार मानेनन् । झगडा गर्दा गर्दै पकाएको गेडागुडी र अरू खानेकुराहरू भुइँमा खसेछ। दुबैजना जना जिद्दी बन्दै एक सम्झौता गरेछन्। सम्झौता थियो भने जो नबोली बस्छ, त्यसले नै कुखुराको टाउको खानेछ। उनीहरूको झगडा तल बस्ने मान्छेले सुनेछन् र दौडिदै माथितिर आएछन् । त्यो मान्छे उनीहरूको भान्जो रहेछ। भान्जोले त्यो भुइँमा छरिएको खानेकुरा देखेछ र पहिला चाहिँ आफ्नो मामा र माइजूलाई कराएछ। दुबै जना बोलेनछन् । कोही पनि नबोलेपछि भान्जाले मामाको पाखुरालाई घच्घच्याउँदै मामालाई बोलाएछ। अँह ! मामाले जवाफ दिएनछन् । भान्जाले आफ्नो माइजूलाई पनि घचघच्याउँदै बोलाएछ । झन्डै ढल्न लागेकोले माइजूले “किन घच्घच्याइरहेको भान्जा ? ” भनेर सोधिछन् । मामाले त्यो सम्झौता सम्झेर त्यो कुखुराको टाउको लिएर खान थालेछन् । माइजूले चाहिँ आफूले कुखुराको टाउको खान नपाएर भान्जालाई कराइराखिन्। अन्तिममा भान्जाले बल्ल झगडाको कारण थाहा पाएछ ।
सखापै पारेछ । त्यसपछि अक्कलेलाई अलि आनन्द भएछ र घरमा गएर सुतेछ । भोलिपल्ट ऊ उठेर आफ्नो खेतमा काम गर्न गएछ । लाले पनि आएछ र अकल्लेको शरीरमा हानि नदेखेकोले ऊ छक्क परेछ ।
काकी
एउटा गाउँ थियो जसमा एक वृद्ध महिला रहन्थिन्। उनी आफ्नो घरमा एक्लै बस्दै घरको काम गर्थिन् । छिमेकीले उहाँलाई मन पराउँदैनथे किनकि उनी अरूसँग धेरै असभ्य व्यवहार गर्थिन् । चाडपर्वमा थोरै मानिसहरू उनीकहाँ आएर केही खाना प्रदान गर्थे । चाडपर्वमा थोरै मानिसहरू उनीकहाँ आउँथे र केही खानेकुरा उनलाई दिन्थे l दुईजना केटाहरू प्रायः उनीकहाँ आउँथे । उनीहरूको नाम मङ्गले र चन्द्र थियो । दुबै जनाले त्यो वृद्धलाई काकी भन्थे । कहिलेकाहीँ उनीहरूले पनि काकीको पिटाइ खानु पर्थ्यो। जेठको बेलामा सिठीनख पर्याे । यस पर्वमा कुल देउतालाई पूजा गर्नुपर्थ्यो। यो पर्वमा बारा खानुपर्थ्यो। बाराहरू आफन्त र नातेदारहरूसँग पकाएर मन्दिरमा गएर भगवानलाई चढाउनुपर्थ्यो । काकीले पनि अघिल्लाे दिन बारा बनाउने चिजहरूलाई तयार बनाइसकेकी थिइन् । भोलिपल्ट काकी बारा पकाउने काममा लागिन् । मङ्गले र चन्द्रले बारा पाकिरहेको बास्ना थाहा पाए । दुबै जनाले माथि गएर काकीले बारा पकाइरहेको देखे । दुबै जनालाई बारा खाना मन लागेछ । काकीसँग खाने इच्छा राख्दा पनि बारा खान पाइदैन्थ्याे किनभने काकी साह्रै लाेभी थिइन् । काकीलाई कसले बोलाइरहेको जस्तै लागेछ । त्यसैले उनी तल हेर्न गइछिन् । त्यही बेलामा मङ्गले र चन्द्र बारा खान गएछन् । बारा उनीहरूलाई यस्तो मिठो लागेछ कि दुबै जनाले सबै पकाएको बारा सिध्याएछन् । काकी भान्छामा आएपछि आफूले पकाएको बारा नदेखेपछि यताउता हेर्न थालेछन् र मङ्गले र चन्द्र लुकिरहेको देखिछन्। काकीले लौरो लिएर दुबैजना लाई पिट्न थालिछन्। दुबैजना छिटो छिटो तल भागेछन्। बुढी काकी पनि भर्याङबाट चिप्लेर लडिछन् । काकी धेरै समयसम्म उठ्न सकिनछिन् । मङ्गले र चन्द्र चाहिँ भागेछन् ।
चतुरेको चलाखी
एउटा गाउँमा एउटा केटा थियो । ऊ निकै चलाख पनि थियो त्यसैले सबैले उसलाई चतुरे भन्थे । एक दिन ऊ आफ्ना बाख्राहरू चराइरहेको थियो । एउटा बाघ झम्टेर आएछ। बाघ देखेर चतुरेको साताे उड्याे । खासमा बाघ सहयाेगका लागि चतुरेनेर आएकाे थियाे । बाघले आफ्नो मुखमा भएको गँगटाे निकालिदिन भनेछ । चतुरेले त्यो गँगटाे निकलिदिएछ । बाघ चतुरेलाई गाउँमा के भएको नभन्नू है भनी चतुरेलाई भनेछ तर चतुरेले त गाउँ पुगेपछि आफूले बाघसँग गरेका हरेक कुराकानीहरूकाे बेलीबिस्तार लगाएछ । भाेलिपल्ट त्याे कुरा बाघले थाहा पनि पाएछ । बाघ रिसाउँदै चतुरेलाई खान आएछ । त्यही बेलामा चतुरे रूखमा चढेर ज्यान जाेगाएछ । बाघले मैले जुन कुरा तिमीलाई नभन्न भनेकाे थिएँ, किन तिमीले त्यही भन्याै भनी बाघले चतुरेलाई गाली पनि गर्याे । अब म तिमीलाई बाँकी पनि राख्दिनँ भनी बाघ गर्जेछ । त्यही बेलामा चतुरेले जुक्ति निकालेछ । उसले हातमा लठ्ठी त पहिल्यै लिएकाे थियाे । रूखमा उभिएर लठ्ठी माथिमाथि घुमाएछ । बाघले के गरेकाे भनेर साेध्दा “मैले गँगटाे यतै रूखमा लुकाएकाे छु । अब निकाल्न पर्याे । भनेर लठ्ठी घुमाएकाे हुँ” भनेर भनेछ । बाघकाे साताे गएछ । त्यहाँबाट बाघ कुलेलम ठाेकेछ ।
निष्कर्ष:
याे बाल कथा सङ्ग्रहमा सङ्ग्रहित चारवटा कथाहरू वास्तविक कथाभन्दा पनि काल्पनिक रूपमा कथावस्तु बुनिएकाजस्ता देखिन्छन् । कथामा मानवीय र अमानवीय पात्रकाे पनि प्रयाेग गरिएकाे छ । कथाकाे भाषा अत्यन्तै सरल छ, जसले गर्दा हाम्राे उमेर र स्तरका लागि उपयुक्त नै छ जस्ताे लाग्छ ।
Nirmal Purja also known as “Nimsdai” was born on July 25th 1983. He served in Gurkha forces for 6 years and 10 years in the United kingdom’s special forces. He left the military to pursue his dream in mountaineering and also started a project called “Project Possible”. It was a project where he would be climbing all the 14 peaks above 8,000 meters in the shortest period of time possible. Everyone said it would not be possible so he named the project “Project Possible”. He would set out on it, as he had done for the rest of his life, through all the arranging, each storm, each step on each mountain, each magnanimous protect mission he replied with fair one approach ‘Everything in life is possible armed only with a decided approach and positive mindset’
Project possible was a project where he would climb all the 14 8,000 meter peaks in 7 months. The fastest way to climb all the 14 peaks above 8,000 meters was 7 years. But he said that “ I will do it in 7 months if I stay alive.” He called 12 climbers. After that he set off on his journey. Everyone said that this would not be possible. A little over six months later on the summit of Shishapangma and with weeks to save, Nims gladly declared to the world ‘Mission Achieved’ delivering on his promise and what numerous people claimed to be ‘impossible’. His common fitness for undertaking administration and high-altitude mountaineering had come to full development, really demonstrating his capacities on the world organized.
The documentary based on his project ‘Project Possible’ on Netflix has been streaming making it one of the most liked documentaries this month. He clearly illustrated that with the proper mentality, arranging and grouping all things are conceivable. He has been motivating individuals of all ages, appearing how a positive approach can lead to the foremost mind-blowing accomplishments in life.
हामी मानिस प्रकृतिका सन्तान हाैँ । प्रकृति र वातावरण नभईहामी बाँच्न सक्दैनाैँ । प्राणी र वनस्पति दुवै वातावरणमा निर्भर रहन्छन् । हामी सबैले सुन्दर वातावरण चाहन्छाैँ र त्यही सुन्दर वातावरणमा हामी सबै काम गर्छाैँ ,तर अहिले प्रकृति विनास हुँदै छ जसकाे कारक तत्त्व हामी मानिस नै हाैँ ।
जीवन सरल बनाउन मानिसले उद्याेगधन्दा स्थापना गर्छ र कलकारखाना चलाउँछ । यसले हाम्रो वातावरणमा रहेको हावा, पानी र जमिन प्रदूषित बनाउँछ । यसै गरी ठुलो आवाज निकाल्ने यन्त्र ,यातायात र सञ्चारका साधनहरू सञ्चालनले ध्वनि प्रदूषण गराउँछ । यस्तै कृषि कार्यमा विषादी प्रयोग गर्नाले खानेकुरामा अखाद्य रसायन मिसिन्छ । रासायनिक मलको अधिक र अव्यवस्थित प्रयोगले प्राङ्गारिक उत्पादनमा कमी आउँछ । यी सबैले वातावरण प्रतिकूल बनाउँछन् र हाम्रो वातावरणलाई प्रदूषित बनाउँछन् । हावा दूषित भयो भने विभिन्न रोग निम्तिन्छन्, पानी दूषित भयो भनी विभिन्न रोगहरू निम्तिन्छन् र जमिन प्रदूषित भयो भने उब्जनी घट्छ । हामी आफ्नो सुविधाका लागि प्राकृतिक स्रोतको उपयोग गर्छौँ तर हामीले त्यही प्रकृति र वातावरणलाई सफा राख्न सक्देनौँ ।
हाम्रो वातावरण प्रदूषित भयो भने हामीले धेरै परिणामहरू भोग्नुपर्छ । वातावरण प्रदूषित भयो भने वन्यजन्तुहरू र वनस्पतिहरूले अशुद्ध हावा, पानी, खाना खान्छन् । यसरी वन्यजन्तु र वनस्पतिको जीवन खतरामा पर्छ । उद्याेगबाट निस्कने धुवाँ र विषालु ग्याँसले वातावरणमा हानिकारक ग्याँसको वृद्धि भएको छ । सूर्यबाट आउने हानिकारक किरण रोक्ने वातावरणको ओजोन तह पातलिँदै छ । परिणामस्वरुप वनस्पति र जीव लोप हुने, प्राकृतिक विपत्ति आउने, अम्ल वर्षा हुने क्रम बढ्छ ।
हाम्रा लागि सबैभन्दा महत्त्वपूर्ण आधार भनेकाे स्वच्छ वातावरण नै हाे । सिर्जनाका उपज हामी सबै प्रकृतिका पनि प्रिय छाैँ । हामीले विकास गर्छाैँ तर विकासका नाममा विनाश गर्नुहुँदैन । प्रकृति वातावरणलाई सन्तुलनमा राखेर मात्र काम गर्नुपर्छ ।
What is judging people? We mostly think it's to see what type of person a person is based on rumors, looks, behaviours to be exact everything about them. We must not be judgemental is what we are taught in higher classes. We are taught not to judge by the appearance of a person. But we all do it anyway, why? Because of our mindset from childhood as a habit. If a person does bad things he /she is bad. If a person does good things he / she is good is what we are taught which has nothing wrong with it and it is good to teach about it because our brains have habits of judging people. When we look at people we subconsciously judge them from their outer looks because our mind is trained to do so right from childhood. If we see an untidy guy with long beard, long hair and dirty clothes we will think of how poor the soul of that human being is, of how badly treated his looks is. We simply judge them by the perception we have carried in our minds that sometimes has got nothing to do with reality.
The wild fire was trending for sometime and everyone wanted to help but no one even cared after sometime because it was not trending. How much damage was caused but could be recovered by the media but people only help unless it is trending. We just forget about it. This was an example but when we meet a handsome tall guy with rich clothes we might think about how rich he is and also share the experience of how good he smelled and how a very rich guy is living in our society. But if we do that with a poor guy we feel bad and that's it. Here are some good examples from my life experiences. One time while returning with my mother from school I saw an old grandmother carrying a child and talking about how annoyed she is with people and the first thing that came to my 8 year old brain is that she is mentally ill person without knowing her or trying to understand what she’s going through. I judged her as per my little brain that now i think I should have changed it already. This is true and has happened many times. We cannot just let it go. Because the next generation might make the same mistake of how all grown ups did of not teaching children to treat everyone equally and with sanity.
