English Language Skills: Reading and Writing

Option A: Elaborate the statement 'True love is just giving, not taking'

Introduction

Love is one of the noblest emotions of human life. It binds people together and gives meaning to existence. The statement "True love is just giving, not taking" means that genuine love expresses itself through sacrifice, care and service rather than through selfish demands. A person who truly loves does not calculate what he or she will receive in return; the joy of love lies in what one offers to the beloved. This idea is central to the teachings of saints, philosophers and great lovers throughout history.

Meaning of the statement

The statement does not mean that a lover should never accept anything from the beloved. It means that the motive of true love is giving. Taking becomes secondary and natural. When love is based on taking, it is business or bargain; when it is based on giving, it is devotion. True love asks, "What can I do for you?" not "What can you do for me?"

Reasons supporting the statement

1. Love is selfless by nature. The purest form of love, such as a mother's love for her child, expects nothing. A mother stays awake at night, feeds the child first and sacrifices her comfort without keeping an account of it. This is love in its truest form.

2. Giving brings real happiness. Material pleasure gives temporary satisfaction, but the joy of making another person happy is lasting. A person who gives love, time, care or help feels inwardly rich. As it is said, "It is more blessed to give than to receive."

3. Taking creates dependence and fear. If love depends on what one gets — beauty, money, status or favour — it collapses when those things disappear. Such love is conditional and fragile. Giving love, on the other hand, does not depend on the other person's response, so it remains steady.

4. Great examples prove the point. In Nepali tradition, Sita followed Rama into the forest and suffered hardship without demanding comfort. In world literature, Romeo and Juliet gave their lives for each other. Social workers and saints like Mother Teresa served the poor without expecting reward. Their lives show that love is measured by sacrifice, not by gain.

5. Giving purifies the heart. When a person gives, selfishness, jealousy and pride decrease. Love becomes a moral discipline that makes a person kind, patient and forgiving. In this sense, giving in love is also a path of personal growth.

Clarification and limitation

However, the statement should not be misunderstood. Love is a two-way relationship. If only one side always gives and the other only takes, the relationship becomes one-sided and painful. True love is giving freely, but it also accepts love gracefully when it is offered. The emphasis is on the spirit of giving, not on the refusal of love. Similarly, giving should not be blind — one should not support wrong deeds in the name of love.

Conclusion

In conclusion, the statement 'True love is just giving, not taking' expresses the highest ideal of love. It teaches that love is sacrifice, service and selflessness. A love that gives without bargaining is pure, strong and divine. At the same time, love becomes complete only when both partners give and receive with a generous heart. Therefore, the statement should be understood as an ideal to be practised, not as a rule to be applied mechanically.

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Option B: Advertisement for the post of a Secondary Level Teacher

Advertisement

SHREE JANATA SECONDARY SCHOOL Ward No. 5, Bharatpur, Chitwan (Affiliated to NEB)

VACANCY ANNOUNCEMENT

Date of publication: 2081/01/15

Applications are invited from qualified, energetic and dedicated Nepali citizens for the post of a Secondary Level Teacher in our school.

Required skills and qualities

1. Sound knowledge of the NEB curriculum and examination pattern
2. Ability to teach in English and Nepali medium
3. Good classroom management and communication skills
4. Basic computer knowledge (MS Word, Excel, PowerPoint)
5. Sincere, disciplined and cooperative with students, guardians and staff

Documents to be submitted

1. Application with complete bio-data
2. Copies of academic certificates and transcripts
3. Copy of citizenship certificate
4. Two recent passport-size photographs
5. Experience certificate from the previous institution

Application procedure

Interested candidates should submit their application along with the above documents to the school office within 7 days of the publication of this notice. Shortlisted candidates will be called for a written test and interview. The date and time of the test will be informed by telephone.

The school reserves the right to accept or reject any application without giving any reason.

Contact Head Teacher Shree Janata Secondary School, Bharatpur, Chitwan Phone: 056-XXXXXX | Email: janataschool@example.com

Non-violence is the refusal to use physical force or violence to achieve political or social ends. It is not merely the absence of war but an active, positive force that seeks to resolve conflict through dialogue, tolerance, and respect for human life. History has repeatedly shown that violence, even when it appears to succeed, leaves behind hatred, fear, and a desire for revenge, which in turn breeds further conflict. Non-violence, by contrast, addresses the root causes of conflict and creates the conditions for lasting peace. Mahatma Gandhi demonstrated this in India's struggle for independence, and Martin Luther King Jr. applied the same principle in the American civil rights movement. Their methods proved that injustice can be challenged effectively without inflicting suffering on others. Thus, non-violence is not a sign of weakness but of moral strength and courage.

World peace cannot be achieved through weapons or military might, because force can at best suppress conflict temporarily; it cannot remove the anger and distrust that give rise to it. True peace must be built on mutual understanding, justice, and cooperation among nations and communities. Non-violence provides the only reliable path to such peace, since it breaks the cycle of attack and retaliation and opens the door to negotiation and reconciliation. It also upholds human dignity, which is the foundation of any lasting harmony. Therefore, if humanity genuinely desires peace, it must choose non-violence as its way of life — in personal relations, in society, and among nations.

a. Why does the poet describe 'a smile' as fancy and wonderful? (A Smile)

The poet describes a smile as fancy and wonderful because of the magical, far-reaching effect it has on human life. A smile costs nothing, yet it creates happiness in the one who receives it. It is "fancy" in the sense that it is a priceless gift which cannot be bought or sold, begged or borrowed, or stolen. It is "wonderful" because it works wonders: it enriches the receiver without making the giver poor, it rests the weary, it cheers the discouraged, it is nature's best cure for trouble, and it brings sunshine to a sad heart. A smile given at the right moment can change a person's whole day, and no one needs it so much as the person who has none left to give. For all these miraculous qualities, the poet calls it fancy and wonderful.

b. What are the causes that made Della sell her hair? (The Gift of the Magi)

Della sold her beautiful long hair because she had only one dollar and eighty-seven cents saved for Jim's Christmas present, and that was far too little to buy anything worthy of him. She wanted to give him a gift that was "fine and rare and sterling," something just a little bit near to being worthy of the honour of being Jim's wife. Since her hair was her greatest treasure and the only valuable thing she owned, she decided to sell it to a hairdresser for twenty dollars. With that money she bought a platinum fob chain for Jim's gold watch. Thus her deep love for Jim and her desire to give him a worthy Christmas present caused her to sacrifice her most prized possession.

c. Why does the author think that vocational education is good for many people? (The Essentials of Education)

The author thinks vocational education is good for many people because not everyone is suited to a purely academic or bookish education. Many students learn best through practical, hands-on work rather than through abstract theory, and vocational training develops their real talents and skills. It prepares them for useful occupations, gives them economic independence and self-respect, and supplies society with skilled workers such as technicians, craftsmen and farmers. It also saves such students from the frustration and sense of failure they would feel in a course that does not match their abilities. Since society needs both thinkers and doers, vocational education is a valuable and dignified path for a large number of people.

a. The passage describes the education that has prevailed in the past as very insufficient, incomplete, and superficial. It says such education only creates people who can earn a livelihood but gives no insight into living itself, and being based on competition, it is not only incomplete but harmful as well.

b. According to the passage, the traditional form of education is incomplete because it only creates people who can earn their livelihood; it does not give any insight into living itself. In other words, it trains people for a job but not for life.

c. Competition in education makes people violent deep down and turns them into the achievers of name, fame, and all kinds of ambitions. To reach these goals they must struggle and remain in conflict, which destroys their joys and their friendliness.

d. Since competition is violent at its core and pushes people into struggle and conflict with others, it destroys their friendliness. It makes them feel that everybody is fighting against the whole world, and this hostile, self-centred attitude leaves no room for loving, friendly relationships.

e. People become engaged in conflict because they are driven by competition to become achievers of name, fame, and all kinds of ambitions. To fulfil these ambitions they have to struggle and be in conflict with others.

f. When people focus on achieving name, fame, and ambition, they lose their joys and their friendliness. They also lose the insight into living itself, because their whole effort goes into achieving rather than into living.

g. The passage describes the overall impact of competitive education on society as harmful: it produces individuals who are violent deep down and who see the whole world as an enemy. Society thus becomes a place of universal struggle and conflict, where everybody is fighting against the whole world, and joy and friendliness are destroyed.

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OR

Democracy and liberty are closely related to each other; in fact, liberty is the very soul of democracy.

Justification:

1. Liberty is the foundation of democracy. Democracy is a system of government in which the people rule themselves. This is possible only when the people enjoy freedom of speech, expression, association, and thought. Without these liberties, the people cannot form opinions or take part in the affairs of the state.

2. Democracy protects and promotes liberty. Democratic institutions such as the legislature, independent judiciary, free press, and periodic elections exist mainly to safeguard the freedoms of citizens. Fundamental rights are guaranteed in the constitution so that individual liberty is not violated by the state.

3. Liberty without democracy becomes licence or tyranny. If freedom is enjoyed without democratic control and responsibility, it turns into anarchy or the rule of the strong over the weak. Democracy gives freedom a lawful and orderly form.

4. Democracy without liberty becomes a hollow formality. A country may hold elections and have a parliament, but if the people cannot speak, criticise the government, or organise themselves freely, such democracy is only a show. Real democracy requires real liberty.

5. Both aim at the development of the individual. Democracy and liberty together create conditions in which citizens can develop their personality, use their talents, and live with dignity.

Conclusion: Democracy and liberty are interdependent and complementary. Democracy cannot exist without liberty, and liberty cannot be secure without democracy. Hence, they are two sides of the same coin.

Letter to a friend describing the effect of punishment based on the poem 'Punishment in Kindergarten'

Kathmandu 15 June 2025

Dear Ramesh,

I hope this letter finds you in good health. I am writing to share with you my thoughts on a poem I recently studied called "Punishment in Kindergarten" by Kamala Das. The poem has made me reflect deeply on how punishment affects a small child.

In the poem, the speaker recalls a painful childhood incident. As a young girl in kindergarten, she was scolded and humiliated by her teacher in front of the whole class. The teacher called her "a stupid girl" and made her stand alone while the other children laughed. The child was deeply hurt. She did not understand why she was punished, and she could not defend herself. She felt lonely, rejected and ashamed.

The effect of this punishment was long-lasting. Even as an adult, the speaker remembers the incident clearly. The wound did not heal with time. The punishment did not correct her behaviour; instead, it wounded her self-esteem and left a permanent scar on her mind. It made her feel small and worthless. The poem shows that punishment based on anger and humiliation does not teach a child anything good. It only creates fear, sadness and a sense of rejection.

This poem teaches us an important lesson. Children are sensitive and tender. They need love, patience and understanding, not harsh words or public shame. A teacher or a parent who punishes a child cruelly may think they are correcting the child, but in reality they are damaging the child's confidence and emotional growth. True discipline should guide a child with kindness, not break the child's spirit.

I was deeply moved by this poem and wanted to share these feelings with you. I hope you will also read it and think about how we should treat young children.

Please write back soon and tell me your opinion.

Your loving friend, Suman

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OR

Essay on 'Need for Inclusive Education in Nepal'

Introduction

Inclusive education means a system of education in which all children, regardless of their caste, gender, religion, language, disability or economic background, learn together in the same classroom. It is based on the principle that education is a fundamental right of every child. In Nepal, where society is diverse and inequality is deep-rooted, inclusive education is not just a matter of policy but a serious need. It is essential for social justice, national development and the fulfilment of democratic values.

Meaning and Importance

Inclusive education does not merely mean admitting children with disabilities into regular schools. It means creating a school environment where every child feels respected, safe and supported. It requires suitable curriculum, trained teachers, accessible buildings and teaching materials, and a positive attitude in society. Inclusive education is important because it ensures equal opportunity for all. It helps children from marginalized communities — Dalits, Janajatis, Madhesis, girls and children with disabilities — to receive quality education. It also promotes tolerance, mutual respect and unity in diversity.

Present Situation in Nepal

Nepal has made some progress in this direction. The Constitution of Nepal (2072) guarantees the right to education for all. The Right to Education Act and various government policies support free and compulsory basic education. Programs such as Education for All and the School Sector Development Plan have increased enrollment. However, the reality is still far from satisfactory. Many children with disabilities are still out of school. Schools in remote districts lack trained teachers and physical facilities. Girls, especially in rural areas, drop out at higher rates. Linguistic minorities face difficulty because education is mostly conducted in Nepali or English. Poverty forces many children to work instead of study. Thus, the gap between policy and practice is wide.

Reasons Why Inclusive Education Is Needed

First, inclusive education is needed to remove social inequality. Education is the most powerful tool to break the cycle of poverty and discrimination. Second, it is needed to fulfill the constitutional right to education. A democratic country cannot ignore the educational needs of a large section of its population. Third, it is needed for national development. If a large number of children remain uneducated, the country cannot produce skilled manpower. Fourth, it is needed to promote social harmony. When children of different backgrounds learn together, they develop understanding and friendship from an early age. Fifth, it is needed to empower marginalized groups and bring them into the mainstream of national life.

Challenges

There are many challenges in implementing inclusive education in Nepal. These include lack of awareness among parents and communities, shortage of trained special educators, inadequate budget, poor physical infrastructure, traditional teaching methods, and deep-rooted social prejudices. In many villages, disability is still seen as a curse, and girls' education is considered less important. Political instability and weak monitoring also hinder progress.

Ways to Promote Inclusive Education

To promote inclusive education, the government should increase investment in education. Schools should be made physically accessible with ramps, Braille materials and sign language support. Teachers should be trained in inclusive teaching methods. The curriculum should be flexible and multilingual. Awareness campaigns should be launched to change social attitudes. Scholarships and incentives should be provided to poor and marginalized children. Most importantly, laws and policies should be strictly implemented with proper monitoring.

Conclusion

In conclusion, inclusive education is the need of the hour in Nepal. It is essential for ensuring equality, justice and quality education for all. It helps build a society where no child is left behind. Although there are many challenges, they can be overcome through strong political will, adequate resources and positive social attitudes. Inclusive education is not only a matter of right but also a foundation for a prosperous, peaceful and united Nepal. Therefore, all stakeholders — government, teachers, parents and society — must work together to make it a reality.

The Roles and Responsibilities of Youth in the Development of a Nation

Introduction

Every nation's future is written in the hands of its young people. In Nepal, where persons aged between 16 and 40 make up nearly forty percent of the total population, this statement carries more than rhetorical weight; it describes a demographic reality with enormous consequences. History offers ample proof of what organised youth can achieve. The overthrow of the Rana regime in 1951 was driven largely by student activists and educated young men and women who refused to accept autocracy. Similarly, the People's Movement of 1990 and the second People's Movement of 2006 saw students at the forefront, marching in the streets of Kathmandu and other cities to demand democracy and justice. These examples show that youth are not merely future citizens waiting for their turn; they are active agents of change in the present. This essay argues that young people are the true pillars of a nation because they supply the energy, creativity, and moral courage needed for economic growth, social reform, and political renewal, and that they must therefore shoulder responsibilities in education, employment, civic participation, and national unity.

Body

The first and most fundamental responsibility of youth is to prepare themselves through education and skill development. A nation cannot progress on the strength of an unskilled workforce. In Nepal, where a large number of young people still lack access to quality education and vocational training, the duty of the youth is to acquire knowledge not merely for personal benefit but for national service. Doctors, engineers, teachers, farmers, and technicians are all produced by young people who take their studies seriously. The growing trend of young Nepalis pursuing technical education, information technology, and nursing is a positive sign, for these skills are precisely what a developing economy requires. Education, in this sense, is the first contribution a young person makes to the nation.

Closely linked to education is the responsibility of economic participation. A country develops when its people produce goods and services, pay taxes, and create employment. Nepal has long suffered from a serious problem of out-migration: hundreds of thousands of young people leave for the Gulf countries and Malaysia each year in search of work. While remittances sustain many families, this exodus drains the nation of its most productive human resource. The responsibility of youth, therefore, includes exploring opportunities within the country, engaging in entrepreneurship, modernising agriculture, promoting tourism, and using digital technology to create jobs. Young entrepreneurs who start small businesses, cooperatives, and online services are already demonstrating that Nepal need not depend entirely on foreign employment. Self-reliance, not permanent dependence on remittances, must be the goal.

Youth also bear a vital civic and political responsibility. Democracy survives only when citizens participate in it actively and honestly. Young people must exercise their franchise wisely, join constructive social movements, and hold leaders accountable. At the same time, they must guard against being manipulated by parties for destructive ends such as bandhs, vandalism, and violence. The Constitution of Nepal guarantees fundamental rights, and youth should use constitutional and peaceful means to demand good governance, transparency, and the rule of law. Student unions, youth clubs, and civil society organisations provide excellent platforms for such constructive engagement. A politically aware and disciplined youth force is the strongest safeguard against corruption and misrule.

Furthermore, young people are the natural leaders of social reform. Many harmful practices such as caste discrimination, untouchability, child marriage, dowry, and gender inequality persist in Nepali society. These cannot be eliminated by laws alone; they must be challenged by a new generation with new attitudes. Young people, who are more educated and more exposed to progressive ideas than their elders, are best placed to campaign against such practices in their villages and towns. Similarly, youth have a leading role in environmental protection, disaster response, blood donation, literacy campaigns, and public health awareness. During the devastating earthquake of 2015, it was largely young volunteers who reached remote areas with relief materials before official mechanisms could respond. Such service is the truest expression of patriotism.

Finally, youth are the custodians of national unity and identity. Nepal is a country of extraordinary diversity, with more than a hundred ethnic groups, numerous languages, and multiple religions. Young people must promote mutual respect and harmony rather than allow themselves to be divided by ethnic or religious politics. At the same time, they should take pride in Nepal's art, culture, and natural heritage and present a positive image of the country to the world. In an age of social media, young people have the power to spread either hatred or understanding; the responsibility to choose wisely rests on them.

Conclusion

In conclusion, the youth of a nation are far more than its future; they are its present strength and its most valuable resource. Their responsibilities are clear: to educate and skill themselves, to contribute productively to the economy, to participate in politics with integrity, to lead social reform, and to protect national unity and identity. If young people fulfil these duties with dedication and discipline, no nation can remain underdeveloped. If they waste their energy in idleness, violence, or despair, the nation itself will stagnate. Nepal's destiny, therefore, lies in the hands of its youth, and it is they who must decide whether to be passive spectators or active builders of a prosperous, just, and united nation.