Leisure activity



A man or woman’s free time, when there is nothing specific to do and no duty to perform may be described as his or her leisure. It is generally agreed that leisure enables a person to do what one likes—sleeping, walking about, going for an adventure and being wholly oneself for some time. Without some leisure life would become a heavy burden and I totally unbearable. It would not be wrong to say that there would be {hardly any art, literature, crafts, poetry or philosophy if there is no leisure, [for all these are the products of spare time when there is no restriction or limitation. Diversity in various areas of activity also depends on leisure; the more the leisure the greater the diversity, and the more the colour in the country’s life and living.

But it is possible to judge the culture, education and mental development of a person by the way he spends his leisure. Those who merely waste time twiddling their thumbs or remaining idle, or sleeping for long hours even after a good night’s rest, or spend their spare time quarrelling with members of their family or just loaf about cannot be called a cultured or mentally developed people. When we are much too busy with our daily chores, either in office, factory or at home, to read f the books we like or indulge in other constructive and gainful activity, or attend to the duties remaining after the previous day’s or week’s busy schedule, we show a lack of the true sense of citizenship and unawareness of ho w leisure should be utilized.

Obviously, leisure should be treated as opportunity for fruitful activity fend creativeness. It is through creativity, the feeling that we have achieved something in a healthy sphere of human activity that we can promote our and our family’s well being. Time is undoubtedly the most precious thing on earth; it can never be called back; one hour or a day wasted is gone forever, never to return. The hours and the minutes tickle past us constantly, and it is said that time and tied wait for no one. This realization should make us all fully conscious of the value of time and of leisure, for leisure is, after all, time that we spend according to our choice. And our culture and capacity our education and our sense of good citizenship are all reflected in the use we make of leisure.

There are people who are so material minded, and so anxious to earn and save money, that they believe leisure should be utilized for supplementing one’s earnings so as to make up for the deficit in the family budget caused by inadequate incomes and ever-mounting expenditure and prices. But that would mean taking a narrow and worldly view of leisure. Repetitive tasks certainly lead to boredom, and the frantic continuation of the money-earning process, by working overtime or taking up some other boring work during the leisure hours, merely adds to the burdens of life. In such cases there would be no difference between regular working days and one’s holidays during which we should have some change in our occupation and enrich our minds in one way or the other.

Of course, too much leisure means mere idleness and is hardly helpful in one’s life. Leisure and rest are appreciated only when there is enough work during the rest of the week or the month. Excess or surfeit of leisure is, therefore, inadvisable; there must be a sense of proportion, that is, a period of sustained work, followed by a break or rest or change, to refresh the mind and the body. Strain during days or hours of leisure defeats the very purpose of providing leisure and giving holidays.

Typical examples of people merely wasting their leisure are provided by the country’s youth who have many weeks of vacation every year from the colleges and universities but do little constructive work either for their own mental and intellectual enrichment or for the social good. Efforts have been made at many centres of education to persuade the students to take to useful activity, according to their taste or preference, during the long summer vacations, but very limited success has been achieved in this area. Our youth prefer to waste time in gossip, scandalous talk, personal, defamatory or libellous conversation, outright censure and condemnation of everyone else, not excluding their own teachers, principals, and sometimes their parents. That, surely, is gross abuse of precious leisure.

All the talk of “enjoying” one’s holidays contains many wrong notions, about leisure. One can “enjoy” leisure even while doing some other useful work, such as social service, helping the weak, the handicapped elders and the hapless, educating the illiterate. In our country the vast majority urgently needs instruction and enlightenment from those who are better placed in life and has had the benefit of education. And yet it is the height of callousness and a distinct failure of one’s duty as a wide awake citizen if we are selfish and ignore our social responsibility because there is no punishment of any kind yet devised by even the most powerful administrator or dictator for those who “kill” time and waste their leisure. But this does not mean that we should become irresponsible and wasteful or that we would behave and conduct ourselves better only under the fear of some punishment.

A person’s mental, moral and intellectual development can be judged by this yardstick. Does he know how to make the best possible use of leisure? Of course there is no uniformity in this area’ people can, and do, use their leisure hours differently depending upon their circumstances. But while a good intelligent citizen uses his leisure gainfully, a bad, careless and irresponsible citizen merely wastes his time when there is leisure. Example has been known in history of people who have utilized their leisure to overcome their crippling weakness and handicaps. The story goes that in ancient Greece, Demosthenes, who was a stammered and was conscious of his handicap even though he wanted to become a great orator, overcame his handicap during his spare time by putting pebbles in his mouth, shouting and speaking hour after hour against the noise of the sea waves. After sometime he discovered that, as a result of the prolonged practice he could speak clearly, fairly well and without stammering. Leisure thus, can be used to overcome deficiencies, and add an extra dimension to our character and capacities. It all depends on how we spend it.

Essay writing Topics

Essay Topics about LIVE AND LET LIVE


 Live and let live is a principle. It tells us about the importance of the spirit of co-operation and brother­hood. In our daily domestic, social, national and interna­tional life, if we are tolerant and believe in the policy of give and take, most of our problems can be solved, most of the people are selfish and narrow minded. They want to live comfortably. They do not know that all of us are one. God is our father and we are brothers and sisters. Our Interests are common, we have claim on each other and duties towards others. Guru Nanak, Mahatma Gandhi and later on our beloved leader Pt. Jawaharlal Nehru also stressed the need for fellow feeling. Live and let live is one of the principles of punch sheel. If the big power of the world became tolerant the clouds of war can disap­pear in no time. But the tragedy is that they want to exploit others. The need of the hour is that we should rise above petty jealousies by serving others, we serve our own welfare. All our Holy books, prophets and well wishers of mankind have been preaching us to practice this ideal. The world can be worth living only if we act upon this principle.


Essay on importance of hard work

Essay about HARD WORK


Work is worship. This beautiful universe is God’s work, God himself a worker. God wants man to work. Man has to work for earning his bread. He has to work for getting the comfort of life. He works to bring up his children. He also works to win fame and name, work is born with man.

Hard work is not injurious to health. It is rather conducive to health. The labourers and farmers who do a lot of work enjoy good health. But the people who lie in their comfortable beds generally remain ill. Till the limbs of man are not properly used man becomes invalid. A machine may suffer wear and tear when used but not human body, In 20th century science has given so many comforts that man has contracted a number of diseases.

Hard work is needed for body and mind. Mental work does not impair our mental faculties. Rather mental worker’s makes mind keener and sharper. If you do not allow your brain to work you became dull.

One can do hard work if the person likes his work, such a person get a mental enjoyment, when you love your work you make a great progress. In our country, the employment opportunities are few that we do not get the work of our choice. In such a case one should develop interest in the work.

Hard work determines our value in life. Idle people do not live properly. People do not like him , He is of no use to the society , work is the condition of life. Hard workers have risen from the lowest position to the highest worth and work goes hand in hand.

The reward of hard work is mental satisfaction; it gives peace to mind. Hard working person get sound sleep. They never develop bad habits because they remain busy. An idler is a burden to society. Man has brought heaven on earth through hard work.




The foundation of Indian National Movement was laid by Surendernath Banerjee with the formation of Indian Association at Calcutta in 1876. The aim of the Association was to represent the views of the educated middle class, inspire the Indian community to take a living interest in public affairs and teach the value of united action. Then Indian National Congress was founded in 1885 with the help of A. 0. Hume, a retired officer. First session of Indian National Congress was held in Bombay in December 1885 under the presidentship of W.C. Bannerjee and was attended among others by Dada bhai Noroji and Badruddin Tayyabji. The second session of the Congress was held at Calcutta in 1886 under the presidentship of Dada Bhai Noroji. Soon the congress attracted a galaxy of leaders such as Firoz Shah Mehta, Romesh Chandra Dutt, Gopal Krishna Gokhle and Anand Mohan Bose. The Congress demanded that the Legislative Council be given more powers the members of the councils should be elected representative of the people. That Indians should be recruited to the higher posts, that the civil services examinations should be held in India that economic policies of Indian Government should be modified to facilitate the growth of Indian Industries and that the welfare programmes should be expanded. But the British Government particularly under Viceroy Curzon adopted repressive measures and flouted Indian opinion under its divide and rule policy. The province of Bengal, which included Bihar and parts of Orissa, was partitioned in 1905 and the Muslim dominated East Bengal created. This created a wave of indignation. Swadeshi and the Boycott movements spread to the rest of the country and assumed the shape of powerful agitation. This attracted the wrath of the British who came out with further repressive measures. The Call for Swaraj.

The Congress session at Calcutta in 1906, presided by Dadabhai Noroji, gave a call for attainment of Swaraj-a type of self-government elected by the people within the British Dominion as it prevailed in Canada and Australia, which were the parts of British Empire. The British could not really stomach this demand and arrested many leaders including Bal Gangadhar Tilak, Lala Lajpat and Bipin Chandra Pal who were later released but Tilak was deposed to Burma for six years.

Meanwhile in 1909, British Government announced certain reforms in the structure of Government in India, which are known as Merely Minto-Reforms. The number of additional members in the central Legislative Council was raised from 16 to 60, of which 27 were to be elected, not only by the people, but by the organization of landlords and industrialists, and separate representation was given to the Muslims. The number of members of the provincial council was also increased.

The Mortey-Minto Reforms came as a disappointment as they did not mark any advance towards the establishment of a representative government. The provision of special representation of the Muslims was seen as a threat to the Hindu-Muslim Unity on which the strength of the National Movement rested. So these reforms were vehemently opposed by all the leaders, including the Muslim leader Mohammed All Jinnah. Subsequently in the Delhi Durbar held in 1991 in honour of King George V, two important, announcements were made firstly the partition of Bengal, which had been affected in 1905, was annulled, and secondly it was announced that the capital of India was to be shifted from Calcutta to Delhi.

The disgust with reforms announced in1909 led to the intensification of the struggle for Swaraj. While, on one side, the extremists led by the great leaders like Bal Gangadhar Tilk, Lala Lajpat Ray and Bipin Chandra pal waged a virtual war against the British on the other side the revolutionaries stepped up their violent activités. There was a widespread unrest in the country.

Prior to this India fully cooperated with the British in the First world war (1914-1918) in the hope that the British would grant at least Dominion status to India after the war wherein thousands of Indians sacrificed their lives for the British cause. But the British Government, apart from erecting a memorial, in New Delhi in the name of Indian soldiers did nothing to meet the aspirations of Indians. It only responded with Montague-Chelmsford Reforms of 1919 whereby the Central Legislative Council came to have two causes via, the Legislative Council and Council of states. These houses were to have majority of elected members, but again these members were to be elected not by the common people, but only the men with property were given the right to vote. All the important powers remained vested with the Governor General who was not responsible to the Indian people. The Government of India Act 1919 introduced dyarchy in the provinces wherein provincial subjects; were divided into two parts, viz., the reserved subjects and transferred subjects while the reserved were entrusted to the charge of senior civil servants, only the transferred subjects were given to the elected representative.

These reforms did not satisfy the aspirations of the Indian people who hoped to achieve Swaraj after the end of the First World War. To add to the already growing discontent among the people Rowlatt Act was passed in 1919 which empowered the Government to put people in jail without trial. This caused widespread indignation and led to massive demonstrations and hartals which the Government repressed with brutal measures. The Jalianwala Bagh massacre of April 13,1919, in which thousands of unarmed peaceful Swarajists were gunned downed on the order of General Dyres also aroused the fury of the Indians people which was again silenced by further brutalities by the British Government

Disgusted with the barbaric firing on the peaceful gathering Rabindra Nath Tagore the great poet novelist, philosopher patriot relinquished the knighthood bestowed upon him by the British as a protest against such inhuman brutality.

Non-Cooperation and Civil Disobedience—After the first world war, Gandhiji became the undisputed leader of the congress and the organization adopted a new form of struggle against the British. The Non-cooperarion Movement launched in1920was a great success as even the arrests, firings and brutalities of the British could not stem its tide. Meanwhile new leaders like Jawaharlal Nehru and Subhash Chandra Bose also emerged on the scene and advocated adoption of complete independence as the goal of national movement. Under their influence, the national movement became more vociferous and militant but overall quiet prevailed till about1927. The Simon Commission was sent to India in 1927 by the British Government to suggest further reformers in the structure of Indian Government. The Commission did not include any Indian member and the Government showed no intention accepting the demand for Swaraj. Therefore it sparked a wave of protest all over the country and the congress as well as the Muslim league gave a call to buycott it. When the commission arrived in 1928 there were widespread protests. The crowds were lathi-charged and Lala Lajpat Rai Shere Punjab died of the blows received in an agitation.

Civil Disobedience Movement—The India National Congress in its annual session at Lahore in 1929 under the President ship of Jawahar Lai Nehru adopted a resolution demanded a complete independence and decided to launch Civil Disobedience Movement. It also decided to celebrate January 26 as the Independence Day. The observance of Independence Day on January 26, 1930 was followed by the Civil Disobedience Movement, which began with famous Dandi March by Gandhi, in which lakhs of people joined. Government tried to repress the movement and resorted to brutal firing, killing hundreds of people. Thousands were arrested along with Gandhiji and Jawaharlal Nehru. But the movement spread to all the four corners of the country. Following this Round Table conference was arranged by the British and Gandhiji attended the second round table conference at London. But nothing came out of the conference and the civil Disobedience Movement was received.

Subsequently the Government of India Act of1935was passed which introduced a measure of provincial autonomy. The powers of the provincial legislature were increased and ministers were made responsible to the legislatures. The congress participated in the 1937elections. It swept the polls and formed government in many provinces. But at the break of the Second World War in 1939, the congress ministers resigned on the issue of Indian participation in the war without their consent.

Quit India Movement—In 1942 Gandhiji started the Quit India Movement and decided to launch mass civil disobedience movement He gave or die call to force the British to leave India. However all the prominent leaders were arrested? The congress was banned and the police and the army were brought out to suppress the movement. Meanwhile Netaji Subhash Chandra Bose who had escaped from India in 1941 organized the Indian National Army.

After the conclusion of Second World War the labour party under the Prime Minister Clement Richard Attlee, came to power in Britain. The labour party was largely sympathetic towards Indian people in their struggle for freedom. A cabinet mission was sent to India in March 1946 which, after careful study of the Indian political scenario, proposed the formation of an interim government and convening of a Constituent Assembly comprising members elected by the provincial legislatures and nominees of the Indian states. An Interim Government was formed which was headed by Jawahar Lai Nehru. The Muslim League refused to participate in the deliberations of the Constituent Assembly and pressed for the separate state of Pakistan. Lord Mount batten, the viceroy of India, presented a plan for the division of India into India and Pakistan and the Indian had no choice but to accept the demand as Muslim league was adamant. Thus India became free on August 15, 1947.




Politics has come to acquire a bad odour and generally implies unfair, underhand dealings, exploitation of the poor and the ignorant, though it need not necessarily be so. Since it generally involves the attainment of certain objectives, such as the seizure of power by all available methods, violence often becomes a part of it. Of course, violence need not be a vital or essential part of politics even in the most ill-governed country, but there is no doubt that unscrupulous politicians seldom hesitate to resort to violent methods to achieve their aims. Whenever the practitioners of the art of politics find that normal and socially acceptable methods and practices have not brought them the desired achievements, they stoop to unethical methods, including incitement of sensitive people to violence.

It is tragic reflection on civilization that with the much-publicized progress in various spheres of human activity the resort to violence has also increased. In fact, one of the dominating factors in the postwar years is the growth of the spirit of violence. Even in India, where the apostle of peace and non-violence, Mahatma Gandhi, preached that violence is both degrading and derogatory to human beings, the menace has been increasing. Proof of this dismal phenomenon is found in the sharp increase in violent crimes in the country, including murders, stabbings and other manifestations of cruelty. The concept of “might is right” is being practiced with a callousness. That is highly disgraceful and a sorry reflection on civilization.

It is poor consolation that violence has been on the increase not only in India but also all the world over, even in the most civilized countries, such as the U.S A and Britain. Naked, unabashed violence has even been glorified in certain continents; the number and intensity of armed dashes between various classes of people is yet another proof; and so is the increasing number of communal riots, many of which have their roots in politics. In fact, there would be no communal disturbances in the country if the spirit of non-violence were universally accepted as a guiding factor of human life.

It is indeed a sorry reflection on the state of our civilization that more politics has come to imply more violence; what is worse, violence begets violence. When one party adopts violent means to achieve its objectives the other follows suit in the firm, though unwarranted, belief that the only answer to violence is greater violence, not peaceful overtures or non­violent satyagraha which Mahatma so earnestly advocated.

Yet another tragedy of modern civilization is that politicians refute by their actions the sound principle that a State based on force and violence is built on foundations of sand. There can be no social economic or political stability where the entire polity is based on force and violence, not on the people freely expressed and frequently affirmed (through periodic elections) support and consent. Ousters of one group by another are sometimes accompanied by force and violence, together with reprisals in various forms. Violence in politics also takes the form of coercion, which is another form of compulsion, and compulsion involves or implies the use of force or threat of force.

It is not surprising in such circumstances that politics of peace is becoming uncommon, and politics of war is replacing it gradually but surely. Some of those who are very much in politics and seldom hesitate to adopt violence as a means to an end quote Mahatma Gandhi and Jawaharlal Nehru. Even though moral force is more effective at times, the Mahatma conceded that in certain circumstances, the refusal to fight
violence adequately might smack of cowardice. Why does India maintain a large police force and ever-expanding military forces? The State has to use force to quell riots of various types and has to be in a constant state of
preparedness to meet aggression by hostile countries. Violence then becomes inescapable. Ironically, both peace and politics have become difficult to ensure without adequate preparations for fighting violence. This genuine peace in politics has become uncommon and the spirit of violence is abroad—like an infection that has seeped into all areas of human activity.