essay on student life in punjabi

Punjabi Essays on Latest Issues, Current Issues, Current Topics for Class 10, Class 12 and Graduation Students.

Punjabi-Essay-on-current-issues

* 43   ਨਵੇ ਨਿਬੰਧ ਕ੍ਰਮਾੰਕ 224  ਤੋ ਕ੍ਰਮਾੰਕ  266   ਤਕ       

1. ਦੇਸ਼-ਭਗਤੀ

2. ਸਾਡੇ ਤਿਉਹਾਰ

3. ਕੌਮੀ ਏਕਤਾ

4. ਬਸੰਤ ਰੁੱਤ

5. ਅਖ਼ਬਾਰ ਦੇ ਲਾਭ ਤੇ ਹਾਨੀਆਂ

6. ਵਿਗਿਆਨ ਦੀਆਂ ਕਾਢਾਂ

7. ਸਮਾਜ ਕਲਿਆਣ ਵਿਚ ਯੁਵਕਾਂ ਦਾ ਹਿੱਸਾ

8. ਸਾਡੀ ਪ੍ਰੀਖਿਆ-ਪ੍ਰਣਾਲੀ

10. ਪੁਸਤਕਾਲਿਆ ਲਾਇਬ੍ਰੇਰੀਆਂ ਦੇ ਲਾਭ

11. ਮਹਿੰਗਾਈ

12. ਬੇਰੁਜ਼ਗਾਰੀ

13. ਟੈਲੀਵੀਯਨ ਦੇ ਲਾਭ-ਹਾਨੀਆਂ

14. ਭਾਰਤ ਵਿਚ ਵਧ ਰਹੀ ਅਬਾਦੀ

15. ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰ

16. ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ

17. ਹੱਥਾਂ ਬਾਝ ਕਰਾਰਿਆਂ, ਵੈਰੀ ਹੋਇ ਨਾ ਮਿੱਤ

18. ਸਚਹੁ ਉਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰ

19. ਮਿਠਤ ਨੀਵੀਂ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆਂ ਤਤੁ

20. ਪੜਾਈ ਵਿਚ ਖੇਡਾਂ ਦੀ ਥਾਂ

21. ਸਮੇਂ ਦੀ ਕਦਰ

23. ਵਿਦਿਆਰਥੀ ਅਤੇ ਅਨੁਸ਼ਾਸਨ

24. ਦਾਜ ਪ੍ਰਥਾ

25. ਕੰਪਿਉਟਰ ਦਾ ਯੁਗ

26. ਯੁਵਕਾਂ ਵਿਚ ਨਸ਼ਿਆਂ ਦੇ ਸੇਵਨ ਦੀ ਰੁਚੀ

27. ਕੇਬਲ ਟੀ ਵੀ ਵਰ ਜਾਂ ਸਰਾਪ

28. ਵਿਦਿਆਰਥੀ ਅਤੇ ਰਾਜਨੀਤੀ

29. ਜੇ ਮੈਂ ਪ੍ਰਿੰਸੀਪਲ ਹੋਵਾਂ

30. ਅਨਪੜ੍ਹਤਾ ਦੀ ਸਮੱਸਿਆ

31. ਸੰਚਾਰ ਦੇ ਸਾਧਨਾਂ ਦੀ ਭੂਮਿਕਾ

32. ਇੰਟਰਨੈੱਟ

33. ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਸਮਸਿਆ

34. ਮੋਬਾਈਲ ਫੋਨ

35. ਔਰਤਾ ਵਿਚ ਅਸੁਰੱਖਿਆ ਦੀ ਭਾਵਨਾ

36. ਪ੍ਰੀਖਿਆਵਾਂ ਵਿਚ ਨਕਲ ਦੀ ਸਮਸਿਆ

37. ਗਲੋਬਲ ਵਾਰਮਿੰਗ

38. ਪੰਜਾਬੀ ਨੌਜਵਾਨਾਂ ਵਿਚ ਵਿਦੇਸ਼ ਜਾਣ ਦੀ ਲਲਕ

39. ਧੁਨੀ ਪ੍ਰਦੂਸ਼ਣ

40. ਸ਼੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ

41. ਭਗਵਾਨ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਜੀ

42. ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ

43. ਅਮਰ ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ

44. ਪੰਡਿਤ ਜਵਾਹਰ ਲਾਲ ਨਹਿਰੂ

45. ਸਕੂਲ ਦਾ ਸਾਲਾਨਾ ਸਮਾਗਮ

46. ਵਿਸਾਖੀ ਦਾ ਅੱਖੀਂ ਡਿੱਠਾ ਮੇਲਾ

47. ਅੱਖੀਂ ਡਿੱਠੀ ਰੇਲ ਦੁਰਘਟਨਾ

48. ਅੱਖੀਂ ਡਿੱਠਾ ਮੈਚ

49. ਵਿਗਿਆਨ ਦੀਆਂ ਕਾਢਾਂ

50. ਮੇਰਾ ਮਿੱਤਰ

51. ਮੇਰਾ ਮਨ-ਭਾਉਂਦਾ ਅਧਿਆਪਕ

52. ਟੈਲੀਵੀਜ਼ਨ

53. ਸਾਡੇ ਸਕੂਲ ਦੀ ਲਾਇਬਰੇਰੀ

54. ਬਸੰਤ ਰੁੱਤ

55. ਸਵੇਰ ਦੀ ਸੈਰ

56. ਦੇਸ਼ ਪਿਆਰ

57. ਪੜ੍ਹਾਈ ਵਿੱਚ ਖੇਡਾਂ ਦਾ ਮਹੱਤਵ

58. ਪੰਜਾਬ ਦੇ ਲੋਕ-ਨਾਚ

59. ਚੰਡੀਗੜ੍ਹ – ਇਕ ਸੁੰਦਰ ਸ਼ਹਿਰ

60. ਰੁੱਖਾਂ ਦੇ ਲਾਭ

61. ਮੇਰਾ ਪਿੰਡ

62. ਸ੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ

63. ਸ੍ਰੀ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਜੀ

64. ਸ਼ਹੀਦ ਕਰਤਾਰ ਸਿੰਘ ਸਰਾਭਾ

65. ਨੇਤਾ ਜੀ ਸੁਭਾਸ਼ ਚੰਦਰ ਬੋਸ

66. ਰਵਿੰਦਰ ਨਾਥ ਟੈਗੋਰ

67. ਡਾ: ਮਨਮੋਹਨ ਸਿੰਘ

68. ਮੇਰਾ ਮਨ ਭਾਉਂਦਾ ਕਵੀ

69. ਮੇਰਾ ਮਨ-ਭਾਉਂਦਾ ਨਾਵਲਕਾਰ

70. ਗੁਰਬਖ਼ਸ਼ ਸਿੰਘ ਪ੍ਰੀਤਲੜੀ

71. ਅੰਮ੍ਰਿਤਾ ਪ੍ਰੀਤਮ

73. ਦੁਸਹਿਰਾ

74. ਵਿਸਾਖੀ ਦਾ ਅੱਖੀ ਡਿੱਠਾ ਮੇਲਾ

75. ਵਾਦੜੀਆਂ ਸਜਾਦੜੀਆਂ ਨਿੱਭਣ ਸਿਰਾਂ ਦੇ ਨਾਲ

76. ਮਨ ਜੀਤੇ ਜੱਗ ਜੀਤ

77. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ

78. ਨਸ਼ਾਬੰਦੀ

79. ਭਾਰਤ ਵਿੱਚ ਅਬਾਦੀ ਦੀ ਸਮੱਸਿਆ

80. ਦਾਜ ਪ੍ਰਥਾ

81. ਭ੍ਰਿਸ਼ਟਾਚਾਰ

82. ਅਨਪੜ੍ਹਤਾ ਦੀ ਸਮੱਸਿਆ

83. ਪਰੀਖਿਆਵਾਂ ਵਿੱਚ ਨਕਲ ਦੀ ਸਮੱਸਿਆ

84. ਭਰੂਣ ਹੱਤਿਆ

85. ਵਹਿਮਾਂ-ਭਰਮਾਂ ਦੀ ਸਮੱਸਿਆ

86. ਜੇਕਰ ਮੈਂ ਪ੍ਰਧਾਨ ਮੰਤਰੀ ਹੋਵਾਂ

87. ਜੇ ਮੈਂ ਕਰੋੜ ਪਤੀ ਹੁੰਦਾ

88. ਜੇ ਮੈਂ ਭਾਰਤ ਦਾ ਸਿੱਖਿਆ ਮੰਤਰੀ ਹੋਵਾਂ

89. ਜੇ ਮੈਂ ਇੱਕ ਪੰਛੀ ਬਣ ਜਾਵਾਂ

90. ਸੰਚਾਰ ਦੇ ਸਾਧਨ

91. ਸਿਨਮੇ ਦੇ ਲਾਭ ਤੇ ਹਾਨੀਆਂ

92. ਕੰਪਿਊਟਰ ਦੇ ਲਾਭ ਤੇ ਹਾਨਿਯਾ

93. ਇੰਟਰਨੈੱਟ ਦੇ ਲਾਭ ਤੇ ਹਾਨਿਯਾ

94. ਕੇਬਲ ਟੀ. ਵੀ. ਦੇ ਲਾਭ ਤੇ ਹਾਨੀਆ

95. ਆਈਲਿਟਸ ਕੀ ਹੈ?

96. ਜੇ ਮੈਂ ਇੱਕ ਬੁੱਤ ਹੁੰਦਾ

97. ਪਹਾੜ ਦੀ ਸੈਰ

9 8. ਸ੍ਰੀ ਹਰਿਮੰਦਰ ਸਾਹਿਬ (ਅੰਮ੍ਰਿਤਸਰ ਦੀ ਯਾਤਰਾ) 

99. ਤਾਜ ਮਹੱਲ ਦੀ ਯਾਤਰਾ

100. ਗਰਮੀਆਂ ਵਿੱਚ ਬੱਸ ਦੀ ਯਾਤਰਾ

101. ਪੰਜਾਬ ਦੇ ਮੇਲੇ

102. ਪੰਜਾਬ ਦੇ ਲੋਕ-ਗੀਤ

103. ਵਿਦਿਆਰਥੀ ਤੇ ਫੈਸ਼ਨ

105. ਸਾਂਝੀ ਵਿੱਦਿਆ

106. ਬਿਜਲੀ ਦੀ ਬੱਚਤ

107. ਪੇਂਡੂ ਅਤੇ ਸ਼ਹਿਰੀ ਜੀਵਨ

108. ਬਾਲ ਮਜ਼ਦੂਰੀ

109. ਸੱਚੀ ਮਿੱਤਰਤਾ

110. ਔਰਤਾਂ ਵਿੱਚ ਅਸੁਰੱਖਿਆ ਦੀ ਭਾਵਨਾ

111. ਸੰਤੁਲਿਤ ਖੁਰਾਕ

112. ਮੇਰੀ ਮਨਪਸੰਦ ਪੁਸਤਕ

113. ਗਰਮੀਆਂ ਵਿੱਚ ਰੁੱਖਾਂ ਦੀ ਛਾਂ

114. ਮਿਲਵਰਤਨ

116. ਮਿੱਤਰਤਾ

117. ਅਰੋਗਤਾ

118. ਅਨੁਸ਼ਾਸਨ

119. ਪਰੀਖਿਆ ਜਾਂ ਇਮਤਿਹਾਨ

120. ਪਰੀਖਿਆ ਤੋਂ ਪੰਜ ਮਿੰਟ ਪਹਿਲਾਂ

121. ਸਕੂਲ ਵਿੱਚ ਅੱਧੀ ਛੁੱਟੀ ਦਾ ਦ੍ਰਿਸ਼

122. ਸਕੂਲ ਦੀ ਪ੍ਰਾਰਥਨਾ ਸਭਾ

123. ਕਾਲਜ ਵਿੱਚ ਮੇਰਾ ਪਹਿਲਾ ਦਿਨ

124. ਬੱਸ-ਅੱਡੇ ਦਾ ਦ੍ਰਿਸ਼

125. ਇੱਕ ਪੰਸਾਰੀ ਦੀ ਦੁਕਾਨ ਦਾ ਦ੍ਰਿਸ਼

126. ਪੁਸਤਕਾਂ ਪੜ੍ਹਨਾ

127. ਚੋਣਾਂ ਦਾ ਦ੍ਰਿਸ਼

128. ਖ਼ਤਰਾ ਪਲਾਸਟਿਕ ਦਾ

129. ਸਵੈ-ਅਧਿਐਨ

131. ਖੁਸ਼ਾਮਦ

133. ਯਾਤਰਾ ਜਾਂ ਸਫ਼ਰ ਦੇ ਲਾਭ

134. ਚਾਹ ਦਾ ਖੋਖਾ

135. ਭਾਸ਼ਨ ਕਲਾ

138. ਵਾਰਸ ਸ਼ਾਹ ਨਾ ਆਦਤਾਂ ਜਾਂਦੀਆਂ ਨੇ

139. ਨਾਨਕ ਫਿਕੈ ਬੋਲੀਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ

140. ਆਪਣੇ ਹੱਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜ ਸੁਆਰੀਐ

141. ਨਾਨਕ ਦੁਖੀਆ ਸਭ ਸੰਸਾਰ

142. ਮਨ ਜੀਤੈ ਜਗੁ ਜੀਤੁ

143. ਸਚਹੁ ਉਰੈ ਸਭ ਕੋ ਓਪਰਿ ਸਚੁ ਆਚਾਰ

144. ਹੱਥਾਂ ਬਾਝ ਕਰਾਰਿਆ ਵੈਰੀ ਹੋਇ ਨਾ ਮਿੱਤ

145. ਸਿਠਤਿ ਨੀਵੀਂ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆਂ ਤਤੁ

146. ਪੇਟ ਨਾ ਪਈਆਂ ਰੋਟੀਆਂ ਸੱਭੇ ਗੱਲਾਂ ਖੋਟੀਆਂ

147. ਇੱਕ ਚੁੱਪ ਸੌ ਸੁੱਖ

148. ਨਵਾਂ ਨੌਂ ਦਿਨ ਪੁਰਾਣਾ ਸੌ ਦਿਨ

149. ਸਾਂਝ ਕਰੀਜੈ ਗੁਣਹ ਕੇਰੀ

150. ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ

151. ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ

152. ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਜੀ

153. ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ

154. ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ

155. ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ

156. ਮਹਾਤਮਾ ਗਾਂਧੀ

157. ਪੰਡਤ ਜਵਾਹਰ ਲਾਲ ਨਹਿਰੂ

158. ਰਾਣੀ ਲਕਸ਼ਮੀ ਬਾਈ

159. ਮਦਰ ਟੈਰੇਸਾ

160. ਡਾ. ਅਬਦੁੱਲ ਕਲਾਮ

161. ਮੇਰਾ ਮਨਭਾਉਂਦਾ ਕਵੀ -ਭਾਈ ਵੀਰ ਸਿੰਘ

162. ਮਨਭਾਉਂਦਾ ਲੇਖਕ : ਨਾਵਲਕਾਰ ਨਾਨਕ ਸਿੰਘ

163. ਦੁਸਹਿਰਾ

164. ਵਿਸਾਖੀ

165. ਹਰਿਮੰਦਰ ਸਾਹਿਬ ਸ੍ਰੀ ਅੰਮ੍ਰਿਤਸਰ ਦੀ ਯਾਤਰਾ

166. ਕਿਸੇ ਇਤਿਹਾਸਕ ਸਥਾਨ ਦੀ ਯਾਤਰਾ

167. ਪਹਾੜ ਦੀ ਸੈਰ

168. ਭਰੂਣ-ਹੱਤਿਆ

169. ਏਡਜ਼ : ਇਕ ਭਿਆਨਕ ਮਹਾਂਮਾਰੀ

170. ਨੈਤਿਕਤਾ ਵਿਚ ਆ ਰਹੀ ਗਿਰਾਵਟ

171. ਦੇਸ-ਪਿਆਰ

172. ਰਾਸ਼ਟਰ ਨਿਰਮਾਣ ਵਿਚ ਇਸਤਰੀ ਦਾ ਯੋਗਦਾਨ

173. ਸਾਡੀਆਂ ਸਮਾਜਕ ਕੁਰੀਤੀਆਂ

174. ਸਮਾਜ ਵਿਚ ਬਜ਼ੁਰਗਾਂ ਦਾ ਸਥਾਨ

175. ਵਧਦੀ ਅਬਾਦੀ : ਇਕ ਵਿਕਰਾਲ ਸਮੱਸਿਆ

176. ਭ੍ਰਿਸ਼ਟਾਚਾਰ

177. ਬੇਰੁਜ਼ਗਾਰੀ

178. ਨਸ਼ਾਬੰਦੀ

179. ਅਨਪੜਤਾ ਦੀ ਸਮਸਿਆਵਾਂ

180. ਮੰਗਣਾ : ਇਕ ਲਾਹਨਤ

181. ਦਾਜ ਦੀ ਸਮੱਸਿਆ

182. ਚੋਣਾਂ ਦਾ ਦ੍ਰਿਸ਼

183. ਹਰਿਆਵਲ ਲਹਿਰ : ਲੋੜ ਤੇ ਸਾਰਥਕਤਾ

184. ਰੁੱਖਾਂ ਦੇ ਲਾਭ

185. ਪਾਣੀ ਦੀ ਮਹਾਨਤਾ ਤੇ ਸੰਭਾਲ

186. ਵਿਦਿਆਰਥੀ ਅਤੇ ਫੈਸ਼ਨ

187. ਪਬਲਿਕ ਸਕੂਲ ਤੇ ਲਾਭ ਤੇ ਹਾਨਿਯਾ

188. ਪੁਸਤਕਾਂ ਪੜ੍ਹਨ ਦੇ ਲਾਭ

189. ਪੜ੍ਹਾਈ ਵਿਚ ਖੇਡਾਂ ਦੀ ਥਾਂ

190. ਪੰਜਾਬ ਦੀਆਂ ਲੋਕ-ਖੇਡਾਂ

191. ਮਾਤ-ਭਾਸ਼ਾ ਦੀ ਮਹਾਨਤਾ

192. ਸੜਕਾਂ ਤੇ ਦੁਰਘਟਨਾਵਾਂ

193. ਪੰਜਾਬ ਦੇ ਲੋਕ ਗੀਤ

194. ਸਕੂਲ ਦਾ ਇਨਾਮ-ਵੰਡ ਸਮਾਰੋਹ

195. ਵਿਦੇਸਾਂ ਵਿਚ ਜਾਣਾ : ਫ਼ਏਦੇ ਜਾ ਨੁਕਸਾਨ

196. ਟੁੱਟਦੇ ਸਮਾਜਕ ਰਿਸ਼ਤੇ

197. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ

198. ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤਲਾਲ

199. ਨਾਵਣ ਚਲੇ ਤੀਰਥੀ ਮਨ ਖੋਟੇ ਤਨ ਚੋਰ

200. ਵਾਦੜੀਆਂ ਸਜਾਦੜੀਆਂ ਨਿਭਣ ਸਿਰਾਂ ਦੇ ਨਾਲ

201. ਕਿਰਤ ਦੀ ਮਹਾਨਤਾ

202. ਸੰਗਤ ਦੀ ਰੰਗਤ

203. ਵਿਹਲਾ ਮਨ ਸ਼ੈਤਾਨ ਦਾ ਘਰ

204. ਸਮੇਂ ਦੀ ਕਦਰ

205. ਧਰਮ ਅਤੇ ਇਨਸਾਨੀਅਤ

206. ਜੇ ਮੈਂ ਪ੍ਰਧਾਨ ਮੰਤਰੀ ਹੁੰਦਾ ?

207. ਜੇ ਮੈਂ ਪ੍ਰਿੰਸੀਪਲ ਹੁੰਦਾ ?

208. ਮੇਰੇ ਜੀਵਨ ਦਾ ਉਦੇਸ਼

209. ਵਿਗਿਆਨ ਦੇ ਚਮਤਕਾਰ

210. ਕੰਪਿਊਟਰ ਦਾ ਵਧ ਰਿਹਾ ਪ੍ਰਭਾਵ

211. ਸਮਾਚਾਰ ਪੱਤਰ

212. ਸੰਚਾਰ ਦੇ ਆਧੁਨਿਕ ਸਾਧਨ

213. ਮੋਬਾਈਲ ਫ਼ੋਨ ਅਤੇ ਇਸ ਦੀ ਵਰਤੋਂ

214. ਗਲੋਬਲ ਵਾਰਮਿੰਗ

215. ਕੇਬਲ ਟੀ.ਵੀ.– ਵਰ ਜਾਂ ਸਰਾਪ

216. ਮੈਟਰੋ ਰੇਲ

217. ਵਿਸ਼ਵੀਕਰਨ

218. ਵਿਗਿਆਪਨ

219. ਤਕਨੀਕੀ ਸਿੱਖਿਆ

220. ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਸਮਸਿਆ

221. ਕੁਦਰਤੀ ਕਰੋਪੀਆਂ

222. ਦਿਨੋ-ਦਿਨ ਵਧ ਰਹੀ ਮਹਿੰਗਾਈ

223. ਗਲੋਬਲ ਵਾਰਮਿੰਗ ਦੇ ਪ੍ਰਤੱਖ ਪ੍ਰਭਾਵ

224. ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ

225. ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ

226. ਸ੍ਰੀ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਜੀ

227. ਸ੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ

228. ਨੇਤਾ ਜੀ ਸੁਭਾਸ਼ ਚੰਦਰ ਬੋਸ

229. ਕਰਤਾਰ ਸਿੰਘ ਸਰਾਭਾ

230. ਸ੍ਰੀਮਤੀ ਇੰਦਰਾ ਗਾਂਧੀ

231. ਪੰਡਿਤ ਜਵਾਹਰ ਲਾਲ ਨਹਿਰੂ

232. ਰਾਸ਼ਟਰਪਿਤਾ ਮਹਾਤਮਾ ਗਾਂਧੀ

233. ਸ਼ਹੀਦ ਭਗਤ ਸਿੰਘ

234. ਮਹਾਰਾਜਾ ਰਣਜੀਤ ਸਿੰਘ

235. ਸ੍ਰੀ ਰਾਜੀਵ ਗਾਂਧੀ

236. ਸ੍ਰੀ ਅਟਲ ਬਿਹਾਰੀ ਵਾਜਪਾਈ

237. ਰਵਿੰਦਰ ਨਾਥ ਟੈਗੋਰ

238. ਸਵਾਮੀ ਵਿਵੇਕਾਨੰਦ

239. ਛੱਤਰਪਤੀ ਸ਼ਿਵਾ ਜੀ ਮਰਾਠਾ

240. ਸਹਿ-ਸਿੱਖਿਆ

241. ਸਾਡੀ ਪ੍ਰੀਖਿਆ ਪ੍ਰਣਾਲੀ ਦੇ ਦੋਸ਼

242. ਪੜ੍ਹਾਈ ਵਿਚ ਖੇਡਾਂ ਦੀ ਥਾਂ

243. ਹੋਸਟਲ ਦਾ ਜੀਵਨ

244. 10+2+3 ਵਿੱਦਿਅਕ ਪ੍ਰਬੰਧ 10+2+3

245. ਬਾਲਗ ਵਿੱਦਿਆ

246. ਟੈਲੀਵਿਜ਼ਨ ਜਾਂ ਦੂਰਦਰਸ਼ਨ

247. ਰੇਡੀਓ ਅਤੇ ਟੈਲੀਵਿਜ਼ਨ ਦੇ ਲਾਭ

248. ਵਿਗਿਆਨ ਦੀਆਂ ਕਾਢਾਂ

249. ਵੀਡੀਓ ਦੀ ਲੋਕਪ੍ਰਿਯਤਾ

250. ਸਿਨਮਾ ਦੇ ਲਾਭ ਅਤੇ ਹਾਨੀਆਂ

251. ਜੰਗ ਦੀਆਂ ਹਾਨੀਆਂ ਤੇ ਲਾਭ

252. ਸੰਚਾਰ ਦਾ ਸਾਧਨ

253. ਵਾਦੜੀਆਂ ਸਜਾਦੜੀਆਂ ਨਿੱਭਣ ਸਿਰਾਂ ਦੇ ਨਾਲ

254. ਮਨ ਜੀਤੇ ਜੱਗ ਜੀਤ

255. ਮਿਠਤੁ ਨੀਵੀਂ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆਂ ਤੱਤ

256. ਗੁਲਾਮ ਸੁਫਨੇ ਸੁੱਖ ਨਾਹੀ

257. ਜੇਕਰ ਮੈਂ ਪ੍ਰਧਾਨ ਮੰਤਰੀ ਹੋਵਾਂ

258. ਜੇ ਮੈਂ ਕਰੋੜਪਤੀ ਹੁੰਦਾ

259. ਜੇ ਮੈਂ ਭਾਰਤ ਦਾ ਸਿੱਖਿਆ ਮੰਤਰੀ ਹੁੰਦਾ

260. ਜੇ ਮੈਂ ਇਕ ਪੰਛੀ ਹੁੰਦਾ

261. ਜੇ ਮੈਂ ਇਕ ਪੁਸਤਕ ਹੁੰਦਾ

262. ਜੇ ਮੈਂ ਇਕ ਬੁੱਤ ਹੁੰਦਾ

263. ਜੇ ਮੈਂ ਪ੍ਰਿੰਸੀਪਲ ਹੁੰਦਾ

264. ਮੇਰਾ ਰੋਜ਼ਾਨਾ ਜੀਵਨ-ਪ੍ਰੋਗਰਾਮ

265. ਮੇਰੇ ਸ਼ੌਕ

266. ਮੇਰੇ ਜੀਵਨ ਦੀ ਇਕ ਮਨੋਰੰਜਕ ਘਟਨਾ

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Punjabi Essay on "Students and Discipline", “ਵਿਦਿਆਰਥੀ ਅਤੇ ਅਨੁਸ਼ਾਸਨ ਲੇਖ ਪੰਜਾਬੀ”, “Vidyarthi ate Anushasan” Punjabi Essay for Class 5, 6, 7, 8, 9 and 10

Essay on Students and Discipline in Punjabi Language : In this article, we are providing  ਵਿਦਿਆਰਥੀ ਅਤੇ ਅਨੁਸ਼ਾਸਨ ਲੇਖ ਪੰਜਾਬੀ  for students. ...

ਅਨੁਸ਼ਾਸਨ ਸ਼ਬਦ ਅੰਗਰੇਜ਼ੀ ਦੇ ਸ਼ਬਦ ਡਸਿਪਲਿਨ ਦਾ ਸਮਾਨਾਰਥੀ ਹੈ, ਜਿਸ ਦਾ ਅਰਥ ਹੈ ਆਪਣੇ ਆਪ ਨੂੰ ਕੁਝ ਬੰਧਨਾਂ ਵਿੱਚ ਰੱਖ ਕੇ ਅਜ਼ਾਦੀ ਮਾਣਨਾ।ਵਿਦਿਆਰਥੀ-ਅਨੁਸ਼ਾਸਨ ਤੋਂ ਭਾਵ ਹੈ। ਸਕੂਲ ਦੁਆਰਾ ਬਣਾਏ ਨਿਯਮ ਦੇ ਅੰਤਰਗਤ ਰਹਿ ਕੇ ਸਿੱਖਿਆ ਪ੍ਰਾਪਤ ਕਰਨਾ। ਸਾਰੀਆਂ ਕੁਦਰਤੀ ਸ਼ਕਤੀਆਂ ਵੀ ਅਨੁਸ਼ਾਸਨ ਵਿੱਚ ਬੱਝੀਆਂ ਹੋਈਆਂ ਹਨ। ਇੱਕ ਅਨੁਸ਼ਾਸਨਹੀਣ ਵਿਦਿਆਰਥੀ ਆਪਣੇ ਜੀਵਨ ਵਿੱਚ ਕਦੀ ਸਫ਼ਲਤਾ ਨਹੀਂ ਪਾ ਸਕਦਾ।

ਪੁਰਾਣੇ ਸਮੇਂ ਵਿੱਚ ਵਿਦਿਆਰਥੀ ਆਪਣੇ ਅਧਿਆਪਕਾਂ ਦੀ ਹਰ ਗੱਲ ਬਿਨਾਂ ਕਿਸੇ ਪ੍ਰਸ਼ਨ ਦੇ ਖ਼ੁਸ਼ੀ ਨਾਲ ਸ਼ੀਕਾਰ ਕਰ ਲੈਂਦੇ ਸਨ ਪਰ ਅਜੋਕੇ ਸਮੇਂ ਵਿੱਚ ਵਿਦਿਆਰਥੀਆਂ ਤੋਂ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਵਿਹਾਰ ਦੀ ਉਮੀਦ ਰੱਖਣਾ ਹੀ ਬੇਕਾਰ ਹੈ। ਅਸੀਂ ਹਰ ਰੋਜ਼ ਅਖ਼ਬਾਰਾਂ ਵਿੱਚ ਵਿਦਿਆਰਥੀਆਂ ਦੇ ਰੋਸ ਦਰਸਾਉਣ ਦੀਆਂ ਘਟਨਾਵਾਂ ਬਾਰੇ ਪੜ੍ਹਦੇ ਹਾਂ। ਉਹ ਆਪਣੀ ਰਾਸ਼ਟਰੀ ਸੰਪਤੀ ਦਾ ਨੁਕਸਾਨ ਕਰਨ ਤੋਂ ਵੀ ਸੰਕੋਚ ਨਹੀਂ ਕਰਦੇ। ਪੁਲਿਸ ਵੀ ਉਹਨਾਂ ਨੂੰ ਕਾਬੂ ਕਰਨ ਦੀ ਪੂਰੀ ਕੋਸ਼ਸ਼ ਕਰਦੀ ਹੈ ਪਰ ਉਹਨਾਂ ਨੂੰ ਵੀ ਸਫ਼ਲਤਾ ਕੁਝ ਹੱਦ ਤੱਕ ਹੀ ਮਿਲਦੀ ਹੈ। ਧੀਰਜ ਅਤੇ ਸ਼ਾਂਤੀ ਨਾਂ ਦੇ ਗੁਣਾਂ ਤੋਂ ਹੀ ਇਹ ਵਿਦਿਆਰਥੀ ਦੂਰ ਜਾ ਰਹੇ ਹਨ। 

ਦੂਸਰੀ ਤਰ੍ਹਾਂ ਦੇ ਅਨੁਸ਼ਾਸਨਹੀਣਤਾ ਦਾ ਸੰਬੰਧ ਇਹਨਾਂ ਦੀ ਨਿੱਜੀ ਜ਼ਿੰਦਗੀ ਨਾਲ ਹੈ। ਨਸ਼ਿਆਂ ਦਾ ਸੇਵਨ ਇਹਨਾਂ ਦੀ ਜ਼ਿੰਦਗੀ ਦਾ ਹਿੱਸਾ ਬਣ ਗਿਆ ਹੈ। ਇਹ ਸ਼ਰਾਬ ਪੀਣ, ਸਿਗਰਟਾਂ ਪੀਣ ਤੇ ਕਈ ਹੋਰ ਤਰ੍ਹਾਂ ਦੇ ਨਸ਼ੇ ਕਰਨ ਤੋਂ ਸੰਕੋਚ ਨਹੀਂ ਕਰਦੇ। ਇਸ ਕਾਰਨ ਇਹਨਾਂ ਦਾ ਪੜ੍ਹਾਈ ਵਿੱਚ ਵੀ ਪੂਰਾ ਧਿਆਨ ਨਹੀਂ ਲੱਗਦਾ। ਫਿਰ ਇਹ ਇਮਤਿਹਾਨ ਵਿੱਚ ਨਕਲ ਕਰਕੇ ਪਾਸ ਹੋਣ ਦਾ ਉਪਰਾਲਾ ਕਰਦੇ ਹਨ। ਇਸ ਤਰ੍ਹਾਂ ਅਨੁਸ਼ਾਸਨ ਦਾ ਪਾਲਣ ਨਾ ਕਰਕੇ ਇਹ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਹੀ ਤਬਾਹ ਕਰ ਲੈਂਦੇ ਹਨ।

ਪਰ ਇਹ ਗੱਲ ਬਹੁਤ ਹੀ ਵਿਚਾਰ ਕਰਨ ਵਾਲੀ ਹੈ ਕਿ ਅੱਜ ਦਾ ਵਿਦਿਆਰਥੀ ਇਸ ਰਸਤੇ ’ਤੇ ਕਿਉਂ ਤੁਰ ਪਿਆ ਹੈ। ਜੇ ਅਸੀਂ ਆਪਣੇ ਦੇਸ਼ ਦਾ ਭਵਿਖ ਬਚਾਉਣਾ ਚਾਹੁੰਦੇ ਹਾਂ ਤਾਂ ਸਾਨੂੰ ਇਸ ਸਮੱਸਿਆ ਨੂੰ ਸਮਝ ਕੇ ਦੂਰ ਕਰਨ ਦੀ ਕੋਸ਼ਸ਼ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ।

ਵਿਦਿਆਰਥੀਆਂ ਵਿੱਚ ਅਨੁਸ਼ਾਸਨਹੀਣਤਾ ਹੋਣ ਦਾ ਮੁੱਖ ਕਾਰਨ ਬੇਰੁਜ਼ਗਾਰੀ ਅਤੇ ਅਨਿਸ਼ਚਿਤ ਭਵਿਖ ਹੈ। ਅੱਜ ਵਿਦਿਆਰਥੀ ਉੱਚੀਆਂ-ਉੱਚੀਆਂ ਡਿਗਰੀਆਂ ਲੈ ਕੇ ਵੀ ਬੇਰੁਜ਼ਗਾਰ ਹਨ। ਸਾਨੂੰ ਆਪਣੀ ਸਿੱਖਿਆ-ਪ੍ਰਨਾਲੀ ਵਿੱਚ ਸੁਧਾਰ ਕਰਨ ਦੀ ਲੋੜ ਹੈ ਤਾਂਕਿ ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਆਪਣੀ ਸਿੱਖਿਆ ਖ਼ਤਮ ਕਰਕੇ ਨਿਕਲੇ ਤਾਂ ਉਸ ਕੋਲ ਇਸ ਗੱਲ ਦੀ ਸੇਧ ਹੋਵੇ ਕਿ ਉਸ ਨੇ ਕਿਸ ਕਿੱਤੇ ਨੂੰ ਅਪਣਾਉਣਾ ਹੈ। ਸਰਕਾਰ ਨੂੰ ਵੀ ਉਹਨਾਂ ਨੂੰ ਨੌਕਰੀਆਂ ਉਪਲਬਧ ਕਰਾਉਣ ਦਾ ਉਪਰਾਲਾ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ।

ਵਿਦਿਆਰਥੀਆਂ ਵਿੱਚ ਅਨੁਸ਼ਾਸਨਹੀਣਤਾ ਲਈ ਸਾਡੀ ਪਰੀਖਿਆ-ਪ੍ਰਨਾਲੀ ਵੀ ਦੋਸ਼ ਪੂਰਨ ਹੈ। ਕਈ ਵਾਰੀ ਬਹੁਤ ਲਾਇਕ ਵਿਦਿਆਰਥੀ ਫੇਲ੍ਹ ਹੋ ਜਾਂਦੇ ਹਨ ਅਤੇ ਘੱਟ ਪੜ੍ਹਨ ਵਾਲੇ ਬੱਚੇ ਨਕਲਾਂ ਮਾਰ ਕੇ ਜ਼ਿਆਦਾ ਨੰਬਰ ਲੈ ਜਾਂਦੇ ਹਨ। ਪਿਛਲੇ ਕੁਝ ਸਮੇਂ ਤੋਂ ਸਕੂਲਾਂ-ਕਾਲਜਾਂ ਵਿੱਚ ਵਿਦਿਆਰਥੀਆਂ ਦੀ ਗਿਣਤੀ ਬਹੁਤ ਵਧ ਗਈ ਹੈ। ਅਧਿਆਪਕ ਅਤੇ ਵਿਦਿਆਰਥੀ ਦੀ ਆਪਸ ਵਿੱਚ ਕੋਈ ਸਾਂਝ ਨਹੀਂ, ਇੱਥੋਂ ਤੱਕ ਕਿ ਅਧਿਆਪਕਾਂ ਨੂੰ ਆਪਣੀ ਜਮਾਤ ਦੇ ਬੱਚਿਆਂ ਦੇ ਨਾਂ ਵੀ ਯਾਦ ਨਹੀਂ ਹੁੰਦੇ।

ਸਾਨੂੰ ਵਿਦਿਆਰਥੀਆਂ ਦੀਆਂ ਰੁਚੀਆਂ ਨੂੰ ਸਮਝਣ ਦੀ ਵੀ ਲੋੜ ਹੈ। ਅੱਜ ਦਾ ਵਿਦਿਆਰਥੀ ਏਨਾ ਕੁ ਜਾਗਰੂਕ ਹੋ ਚੁੱਕਿਆ ਹੈ ਕਿ ਉਹ ਕੋਈ ਵੀ ਗੱਲ ਬਿਨਾਂ ਕਿਸੇ ਸਵਾਲ ਦੇ ਸ਼ੀਕਾਰ ਨਹੀਂ ਕਰੇਗਾ ਅਧਿਆਪਕ ਵਿੱਚ ਉਸ ਵੱਲੋਂ ਉਠਾਏ ਗਏ ਸਵਾਲਾਂ ਦਾ ਜਵਾਬ ਦੇਣ ਦੀ ਅਰਥਾਤ ਉਸ ਨੂੰ ਸੰਤੁਸ਼ਟ ਕਰਨ ਦੀ ਸਮਰੱਥਾ ਹੋਣੀ ਚਾਹੀਦੀ ਹੈ। ਉਹਨਾਂ ਨਾਲ ਸੰਬੰਧਿਤ ਅਧਿਕਾਰੀਆਂ ਦਾ ਵਿਹਾਰ ਨਰਮ ਤੇ ਪਿਆਰ ਵਾਲਾ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ। ਉਹਨਾਂ ਦੀਆਂ ਮੰਗਾਂ ਵੱਲ ਧਿਆਨ ਦੇ ਕੇ ਜਲਦੀ ਹੱਲ ਲੱਭਣਾ ਚਾਹੀਦਾ ਹੈ।

ਵਿਦਿਆਰਥੀਆਂ ਵਿੱਚ ਅਨੁਸ਼ਾਸਨਹੀਣਤਾ ਦਾ ਇੱਕ ਕਾਰਨ ਇਹ ਵੀ ਹੈ ਕਿ ਸਾਡੀਆਂ ਕੁਝ ਰਾਜਨੀਤਿਕ ਪਾਰਟੀਆਂ ਵੀ ਹਨ ਜੋ ਆਪਣਾ ਉੱਲੂ ਸਿੱਧਾ ਕਰਨ ਲਈ ਸਕੂਲਾਂ-ਕਾਲਜਾਂ ਵਿੱਚ ਦਖ਼ਲ ਦੇ ਕੇ, ਵਿਦਿਆਰਥੀਆਂ ਨੂੰ ਉਕਸਾ ਕੇ ਤੋੜ-ਭੰਨ ਕਰਵਾਉਂਦੀਆਂ ਹਨ। ਵਿਦਿਆਰਥੀਆਂ ਵਿੱਚ ਅਨੁਸ਼ਾਸਨਹੀਣਤਾ 'ਤੇ ਕਾਬੂ ਪਾਉਣ ਦੀਮਾਪਿਆਂ ਦੀ ਵੀ ਪੂਰੀ ਜੁੰਮੇਵਾਰੀ ਹੈ। ਉਹਨਾਂ ਦਾ ਫ਼ਰਜ਼ ਬਣਦਾ ਹੈ ਕਿ ਉਹ ਆਪਣੇ ਬੱਚਿਆਂ 'ਤੇ ਪੂਰਾ ਕੰਟੋਲ ਰੱਖਣ ’ਤੇ ਹਮੇਸ਼ਾਂ ਉਹਨਾਂ ਦੇ ਵਿਹਾਰ ਬਾਰੇ ਜਾਗਰੂਕ ਰਹਿਣ। ਬੱਚਿਆਂ ਦੀਆਂ ਸਮੱਸਿਆਵਾਂ ਅਧਿਆਪਕਾਂ ਅਤੇ ਮਾਪਿਆਂ ਨੂੰ ਮਿਲ ਕੇ ਹੱਲ ਕਰਨੀਆਂ ਚਾਹੀਦੀਆਂ ਹਨ। ਰਾਜਨੀਤਿਕ ਨੇਤਾਵਾਂ ਨੂੰ ਚਾਹੀਦਾ ਹੈ ਕਿ ਉਹ ਵਿਦਿਆਰਥੀਆਂ ਨੂੰ ਆਪਣੀ ਰਾਜਨੀਤੀ ਵਿੱਚ ਮੋਹਰਾ ਨਾ ਬਣਾਉਣ। ਵਿਦਿਆਰਥੀਆਂ ਨੂੰ ਉਹਨਾਂ ਦੇ ਹੱਕਾਂ ਦੇ ਨਾਲ ਜ਼ਿੰਮੇਵਾਰੀਆਂ ਦਾ ਵੀ ਗਿਆਨ ਕਰਾਉਣਾ ਚਾਹੀਦਾ ਹੈ। ਵਿਦਿਆਰਥੀਆਂ ਨੂੰ ਆਪਣੇ ਉੱਪਰ ਕਾਬੂ ਰੱਖਣ ਅਤੇ ਦੇਸ ਦੀ ਸੰਪਤੀ ਨੂੰ ਬਚਾ ਕੇ ਰੱਖਣ ਦੀ ਸਿੱਖਿਆ ਦੇਣੀ ਚਾਹੀਦੀ ਹੈ।

ਅਨੁਸ਼ਾਸਨ ਦਾ ਅੰਤਮ ਸਰੂਪ ਸ਼ੈ-ਅਨੁਸ਼ਾਸਨ ਹੈ। ਵਿਦਿਆਰਥੀ ਆਪਣੀਆਂ ਮਾਨਸਿਕ ਅਤੇ ਸਰੀਰਕ ਸ਼ਕਤੀਆਂ ਨੂੰ ਪੜ੍ਹਾਈ, ਖੇਡਾਂ ਅਤੇ ਹੋਰ ਸਾਰਥਕ ਰੁਝੇਵਿਆਂ ਵੱਲ ਲਾਵੇ। ਜੁੰਮੇਵਾਰੀ ਦੀ ਭਾਵਨਾ ਰੱਖੇ । ਸੈ-ਅਨੁਸ਼ਾਸਨ ਸ਼ਖ਼ਸੀ ਵਿਕਾਸ ਦਾ ਰਾਹ ਹੈ।ਵਿਦਿਆਰਥੀਆਂ ਦਾ ਅਸਲ ਉਦੇਸ਼ ਵਿੱਦਿਆ ਪ੍ਰਾਪਤ ਕਰਨਾ ਹੈ ਤਾਂਜੋ ਉਹ ਆਪਣਾ ਜੀਵਨ ਖੁਸ਼ਹਾਲ ਬਣਾ ਸਕਣ ਅਤੇ ਇੱਕ ਚੰਗੇ ਨਾਗਰਿਕ ਬਣ ਸਕਣ।

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Home — Essay Samples — Arts & Culture — Punjabi Culture — Punjabi Culture: a Reflection on My Cultural Background

Punjabi Culture: a Reflection on My Cultural Background

• Categories: Punjabi Culture Religious Beliefs

About this sample

Words: 711 |

Published: Apr 29, 2022

Words: 711 | Pages: 2 | 4 min read

Table of contents

An overview of punjabi culture, works cited.

• Kumar, R. (2021). Cultural Diversity in India: An Overview. Social Sciences, 10(11), 454. https://doi.org/10.3390/socsci10110454
• Punjab Tourism. (n.d.). Punjab: A State with a Rich Cultural Heritage. https://punjabtourism.gov.in/punjab
• Deshpande, S., & Akhila, P. (2020). Religion and Culture: An Anthropological Study of Hinduism. International Journal of Humanities, Arts, and Social Sciences, 6(2), 44-52. https://ijhassnet.com/journals/ijhass/Vol_6_No_2_June_2020/6.pdf
• Kumar, R., & Singh, A. (2019). Food Culture of Punjab : An Anthropological Study. International Journal of Advanced Research, 7(2), 634-642. https://www.journalijar.com/uploads/244_IJAR-29932.pdf
• Kaur, A. (2019). A Study of the Impact of Popular Culture on Punjabi Culture. International Journal of Innovative Technology and Exploring Engineering, 8(11), 3433-3438. https://www.ijitee.org/wp-content/uploads/papers/v8i11s/B1034078119.pdf
• Singh, H. (2018). A Study on the Traditions and Festivals of Punjab. International Journal of Social Sciences and Humanities, 2(2), 106-110. https://ijssh.ielas.org/index.php/ijssh/article/view/22
• Sodhi, P. S., & Kaur, H. (2021). An Analytical Study of the Stereotypes Associated with Punjabi Culture. International Journal of Research, 8(1), 1-5. https://www.researchgate.net/publication/348165855_AN_ANALYTICAL_STUDY_OF_THE_STEREOTYPES_ASSOCIATED_WITH_PUNJABI_CULTURE

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Student Life Essay

500 words essay on student life.

Student life is one of the most memorable phases of a person’s life. The phase of student life builds the foundation of our life. In student life, we do not just learn from books. We learn to grow emotionally, physically, philosophically as well as socially. Thus, in this student life essay, we will learn its essence and importance.

The Essence of Student Life Essay

Student life is meant to help us learn discipline and study. Despite that, life is quite enjoyable. The struggle is low in student life. One must get up early in the morning to get ready for school or college.

Similarly, rushing to the bus stop is very exciting during student life. The mothers constantly remind us to hurry up and not be late. It is no less than a mantra for all mothers.

In addition, there are other exciting moments in student life. We sometimes forget to complete our homework and then pretend to find the notebook when the teacher asks for it.

With the examination time around the corner, the fun stops for a while but not long. One of the most exciting things about student life is getting to go on picnics and trips with your friends.

You get to enjoy yourself and have a  lot of fun. Even waiting for the exam result with friends becomes fun. The essence of student life lies in the little things like getting curious about your friend’s marks, getting jealous if they score more, and so on.

The excitement for games period or learning about a new teacher. While student life teaches us discipline, it also gives us a lot of fun. It is a memorable time in everyone’s life.

Importance of Student Life

Student life is a vital part of everyone’s life. The future of the students and the country depends on how we are as students. Thus, getting the right guidance is essential. Student life builds the foundation for our life.

Thus, if your foundation is strong, the building will be a strong one too. However, a weak foundation cannot make a building stand. In other words, student life helps us embrace human qualities.

People don’t realize how lucky and privileged one is to even get a student life. Many children dream of having it but never get one. Thus, if one gets to attain education, one must make the most of it.

Student life won’t always be filled with happiness but it will be worthwhile. It helps us grow in the path of life and acquire qualities such as honesty, patience, perseverance, and more.

Get the huge list of more than 500 Essay Topics and Ideas

Conclusion of Student Life Essay

All in all, student life is no less than perfect. Even though it has many ups and downs, it is all worth it in the end. Our student life determines a lot of things in our lives later on. Therefore, we must strive to be good students not just academically but also in other aspects. It is like a backbone to have a successful life later on.

FAQ of Student Life Essay

Question 1: What is the essence of student life?

Answer 1: Student life’s essence lies in the little things such as getting ready for school early in the morning or running late. It also lies in the positive attitude that we develop due to good discipline.

Question 2: Why is student life important?

Answer 2: We call the student life ‘golden life’ as students learn many essential things. The period of student life brings joy and happiness to our lives and builds a strong foundation. It also determines our successful life.

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Essay on Punjab For Students and Children in 1000 Words

Do you want to read an essay on Punjab state. This essay includes culture, food, festivals, dance, 10 lines and more about Punjab.

Lets start this Essay on Punjab…

Table of Contents

Essay on Punjab in English (1000 Words)

India has 28 States & 8 Union Territories and of them is the state of Punjab. Punjab is a state in the north-west part of India . The word “Punjabi” is derived from the Persian language. In the Persian language, Panj means five and ab means river. 

That’s why it is referred to as the “land of five rivers.” The term Punjab is derived from five rivers: Jhelum, Chenab, Ravi, Beas, and Sutlej. Thus, it is the 12th largest state in India by area and the 16th largest state in terms of population .

Jammu and Kashmir are situated north of it, and Himachal Pradesh is east of it. Haryana is located to the south of Rajasthan in the southwest corner of Punjab. It comprises 22 districts and shares an international border with Pakistan to the west. 

The most spoken language in this state is Punjabi. It is mainly an agriculture-based state and is the most wheat-producing state in India. 

Culture of Punjab

Punjabi culture is known to be the oldest and richest in the world. The diversity of the state is seen in the poetry, education, artistry, music, architecture, and traditions of Punjab. 

They have earned a reputation for being highly determined. The Punjabi culture exhibits a multi-hued heritage of ancient civilization. 

They look at their guests wholeheartedly and consider them to be a representative sent by God. Punjabis celebrate many religious and seasonal festivals like Baisakhi , Lohri , Basant Panchami , etc. 

They do also celebrate numerous anniversary celebrations to honour their gurus and various saints. Dance is also organised at these festivals. Some of the most popular genres are Bhangra, Sammi, and Jhumar. 

Many compilations of Punjabi poetry and literature are being translated into various languages throughout the world. The revered Guru Granth Sahib is the most famous work of Punjabi literature. 

Giddha is the native tradition of Punjab, which is a humorous song and dance genre that women perform. One can go through Punjabi poetry to get a clear view of the Punjabi mindset. Punjabi poetry is very popular for having deep meanings and beautiful word use. 

The Punjabi Kurta and Tehmat turban are the traditional dresses for men. Kurtas and pajamas are becoming popular. The Punjabi salwar suit and the Patiala salwar are some of the traditional dresses that women wear.

Delicious Punjabi Food

Punjab is a very prosperous city in India. The foods of Punjab are very famous for their impressive variety and traditional recipes. 

Since Punjab is near the Pakistan border, many Pakistani flavours infiltrated Punjabi foods, giving them even more exotic flavors. 

Punjab is known as the breadbasket of India, and we get so much more than just that in their cuisine. The most impressive thing about Punjabi food is its variety. 

Meat lovers can’t get enough of the Butter Chicken; Bhuna Gosht, Tandoori Chicken, and vegetarian fare are equally delightful. 

Punjab is home to authentic tandoori food. People believe that tandoor originated in Persia and was introduced in India by the Arabs. In Punjab, people first learned the art of cooking with tandoor. 

The most famous dish, tandoori chicken, was invented in Peshawar and became popular thereafter. People in Punjab are fascinated by cooking with ghee and butter. Most Punjabi dishes are cooked in desi ghee. 

Spices like coriander powder, garam masala, cumin, and caraway seeds are used generously. The perfect balance of the different flavours is the key to great food. 

Some famous Punjabi foods are as follows:

• Butter chicken
• Sarson ka saag and Makki ki roti
• Tandoori chicken
• Chole Bhature
• Masala Chana
• Dal makhani
• Machchli Amritsari
• Paneer Tikka
• Murgh Malaiwala
• Punjabi kadhi Pakodi recipe
• Amritsari Kulcha recipe
• Bhatti da Murg Pindiwala recipe
• Punjabi dal tadka
• Punjabi lemon chicken 

Colorful Festivals of Punjab

Hola Mohalla is the most colourful and hilarious of all the festivals celebrated in Punjab. Punjab is famous for its exuberant spirit and extravagant lifestyle. 

State Punjab is blessed with the best natural resources that are complete with fertile land, five rivers, mountains, and enough greenery to make it the best place to live. Punjabis celebrates different festivals which represent opulence and prosperity in their best form. 

The Festivals of Punjab are the most beautiful ways to get an insight into the traditions and culture of Punjab. One must visit Punjab during this festive season so that you get to soak in the cultural richness of this state.

Here is the list of the festivals that you must be part of to get an insight into the traditions of Punjabi culture:

• Lohri- the winter harvest festival
• Tikka- celebrating siblinghood
• Karwa Chauth- Celebrate the martial bond
• Hola Mohalla- soak in spiritual vibes
• Baisakhi- harvest festivals of Punjab
• Jor Mela- a religious congregation
• Teeyan- marks the arrival of the monsoon
• Chappar mela- cultural fair
• Gurupurab- colorful Sikh festival

Traditional Dance in Punjab

The state is very rich in terms of the number and styles of folk dances. In this state, you can find many different varieties of folk dances, including Gidha and Bhangra. These two dance forms are very prominent in the Punjab state.

Punjabi dance styles range from very high energy to slow and reserved, and various forms are present for males and females. Some dance forms are presented in a religious context, while others are secular. 

The Gidha dance form is popular among females, while among males, Bhangra is the most popular. These dance forms are practised at the time of celebrations like Vaisakhi (harvesting), the spring festival (Jashan-e-Baharan), and the Lohri festival.

Gidha is quite popular in Punjab, where many female artists participate in the occasion with high spirits. This dance form is very similar to Bhangra, which is performed by a male counterpart. In the Gidha dance form, only males participate to show their individuality in society. 

The Bolis are the verses performed by the folk poetry during this dance. Dancers follow the rhythmic drum sounds and form a circle. The dancers move in the circle to the drum beat and bolis. 

Dancers also raise their hands to the level of their shoulders and clap in the union, and then they strike their palms against those of neighbouring dancers. The variety of sounds like the drum, hand-clapping, and folk verses bring richness to the spectators. 

10 Lines About Punjab in English

Below are 10 lines about Punjab:

• It is situated in the north-west part of the country, near the India-Pakistan border.
• It was formed on November 1st, 1966.
• The capital of Punjab is Chandigarh.
• It is quite popular for its great interest in arts and crafts. Punjabi foods are also famous all over India.
• It has 5 rivers- Satluj, Beas, Ravi, Jhelum, and Chenab. 
• Punjab is famous for its lavish weddings, which reflect its culture and tradition.
• It comprises 22 districts and shares an international border with Pakistan to the west.
• The most spoken language of this state is Punjabi.
• Punjabi Kurta and Tehmat plus turban are the traditional dresses that men used to wear.
• Punjabi salwar suits and Patiala salwar are some of the traditional dresses that women wear.  

Punjab has a rich history and culture. Punjabis are famous for having extravagant weddings, which are a reflection of their culture. Punjabi weddings comprise many ceremonies, traditions, and a variety of food items. 

People from all over the world admire the special and hospitable attitudes of Punjabis. They loved to travel, taking their culture and tradition wherever they went. It is quite popular for its great interest in art and crafts. Punjabi food is also very famous. 

I hope you liked this essay on Punjab.

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ਇੰਟਰਨੈਟ ਦੇ ਲਾਭ ਅਤੇ ਹਾਨੀਆਂ (Labh Ate Haniya) | Essay on Advantages and Disadvantages of Internet in Punjabi

ਇੰਟਰਨੈਟ ਦੇ ਲਾਭ ਅਤੇ ਹਾਨੀਆਂ | Punjabi Essay on Advantages and Disadvantages of the Internet “internet de labh ate Haniya” Punjabi Essay for Class 7, 8, 9, 10, and 12 Students in the Punjabi Language.

ਅਸੀਂ ਆਪਣੀ  ਵੈੱਬਸਾਈਟ ‘ਤੇ ਕਲਾਸ 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 ਅਤੇ ਕਾਲਜ ਦੇ ਵਿਦਿਆਰਥੀਆਂ (Punjabi Essay for Students) ਲਈ ਵੱਖ-ਵੱਖ ਤਰ੍ਹਾਂ ਦੇ ਪੰਜਾਬੀ ਦੇ ਲੇਖ   Punjabi Language Essay Post ਕਰ ਰਹੇ ਹਾਂ। ਇਸ ਕਿਸਮ ਦਾ ਲੇਖ Punjabi Essay on “Internet de Labh te Haniya / Hanian ”, “ਇੰਟਰਨੈੱਟ ਦੇ ਲਾਭ ਤੇ ਹਾਨੀਆਂ ”, Punjabi Essay for Class 7, 8, 9, 10, Class 12 ,B.A Students and Competitive Examinations. ਤੁਹਾਡੇ ਬੱਚਿਆਂ ਅਤੇ ਵਿਦਿਆਰਥੀਆਂ ਦੀਆਂ ਵਾਧੂ ਪਾਠਕ੍ਰਮ ਗਤੀਵਿਧੀਆਂ ਜਿਵੇਂ: ਲੇਖ ਲਿਖਣ, ਬਹਿਸ ਮੁਕਾਬਲੇ ਅਤੇ ਚਰਚਾ ਵਿੱਚ ਬਹੁਤ ਮਦਦਗਾਰ ਸਾਬਤ ਹੋਵੇਗਾ।

ਆਓ ਪੜੀਏ Punjabi Essay on “ Advantages and Disadvantages of Internet”, “Internet De Labh ate hanian” in Punjabi for Student 

ਬਹੁਤ ਸਾਰੇ ਇੰਟਰਨੈਟ ਦੇ ਲਾਭ ਅਤੇ ਹਾਨੀ (Inetrnet de labh ate haniyan/hania) ਹਨ। ਇੰਟਰਨੈੱਟ ਤੋਂ ਅਸੀਂ ਸਿੱਖਿਆ, ਮਨੋਰੰਜਨ, ਸਿਹਤ, ਖੇਡਾਂ, ਵਿਗਿਆਨ, ਪੁਲਾੜ, ਰਾਜਨੀਤੀ, ਰੁਜ਼ਗਾਰ, ਸੁਰੱਖਿਆ ਆਦਿ ਦਾ ਗਿਆਨ, ਲਾਭ, ਖੋਜ, ਤਰੱਕੀ ਅਤੇ ਖੋਜ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦੇ ਹਾਂ। ਇਹ ਸਾਡਾ ਸਮਾਂ ਬਚਾਉਂਦਾ ਹੈ। ਇਹ ਸੰਸਾਰ ਦੇ ਬੇਅੰਤ ਗਿਆਨ ਦਾ ਭੰਡਾਰ ਹੈ। ਇੰਟਰਨੈੱਟ ਦੀ ਮਦਦ ਨਾਲ, ਲੋਕ ਵਿਸ਼ਵ ਪੱਧਰ ‘ਤੇ ਇਕ ਦੂਜੇ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ ਅਤੇ ਜਾਣਕਾਰੀ ਦਾ ਆਦਾਨ-ਪ੍ਰਦਾਨ ਕਰਦੇ ਹਨ। ਆਨਲਾਈਨ ਰੁਜ਼ਗਾਰ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ।

ਇੰਟਰਨੈੱਟ ਦੇ ਨੁਕਸਾਨ (Internet de Nuksan) ਬੱਚਿਆਂ ਅਤੇ ਵਿਦਿਆਰਥੀਆਂ ਨੂੰ ਜ਼ਿਆਦਾ ਪ੍ਰਭਾਵਿਤ ਕਰਦੇ ਹਨ। ਬੱਚੇ ਇੰਟਰਨੈੱਟ ‘ਤੇ ਉਪਲਬਧ ਮਨੋਰੰਜਕ ਸਮੱਗਰੀ ‘ਤੇ ਬਹੁਤ ਸਮਾਂ ਬਿਤਾਉਂਦੇ ਹਨ। ਜਿਸ ਕਾਰਨ ਉਨ੍ਹਾਂ ਦੀ ਪੜ੍ਹਾਈ, ਮਾਨਸਿਕ ਅਤੇ ਸਰੀਰਕ ਸਿਹਤ ‘ਤੇ ਮਾੜਾ ਅਸਰ ਪੈਂਦਾ ਹੈ। ਇੰਟਰਨੈੱਟ ‘ਤੇ ਕਈ ਤਰ੍ਹਾਂ ਦੀ ਗੈਰ-ਕਾਨੂੰਨੀ ਸਮੱਗਰੀ ਵੀ ਉਪਲਬਧ ਹੈ ਜੋ ਬੱਚਿਆਂ, ਵਿਦਿਆਰਥੀਆਂ ਅਤੇ ਸਮਾਜ ਨੂੰ ਗੰਭੀਰ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦੀ ਹੈ। ਜਿਸ ਕਾਰਨ ਸਾਈਬਰ ਕਰਾਈਮ ਵਰਗੀਆਂ ਘਟਨਾਵਾਂ ਦਾ ਪਸਾਰ ਤੇਜ਼ੀ ਨਾਲ ਹੋ ਰਿਹਾ ਹੈ। ਇਸ ਲਈ, ਇਸ ਨੂੰ ਰੋਕਣ ਲਈ, ਵੱਖ-ਵੱਖ ਦੇਸ਼ਾਂ ਦੀਆਂ ਸਰਕਾਰਾਂ ਹਰ ਤਰ੍ਹਾਂ ਦੀਆਂ ਇੰਟਰਨੈਟ ਗਤੀਵਿਧੀਆਂ ਨੂੰ ਨਿਯੰਤਰਿਤ ਅਤੇ ਨਿਗਰਾਨੀ ਕਰਦੀਆਂ ਹਨ। ਤਾਂ ਜੋ ਅਪਰਾਧ ਅਤੇ ਨਕਾਰਾਤਮਕ ਗਤੀਵਿਧੀਆਂ ਨੂੰ ਕਾਬੂ ਕੀਤਾ ਜਾ ਸਕੇ ਅਤੇ ਰੋਕਿਆ ਜਾ ਸਕੇ।

ਇੰਟਰਨੈੱਟ ਦੇ ਲਾਭ – ਇੰਟਰਨੈੱਟ ਦੇ ਫਾਇਦੇ ਹੇਠ ਲਿਖੇ ਅਨੁਸਾਰ ਹਨ। Advantages of Internet in Punjabi (Inetrnet De Labh)

• ਵਿਸ਼ਵ ਪੱਧਰ ‘ਤੇ ਮਹੱਤਵਪੂਰਨ ਜਾਣਕਾਰੀ ਦਾ ਆਦਾਨ-ਪ੍ਰਦਾਨ ਸੰਭਵ ਹੋ ਗਿਆ ਹੈ।
• ਇਹ ਸਾਡਾ ਸਮਾਂ ਅਤੇ ਮਿਹਨਤ ਬਚਾਉਂਦਾ ਹੈ।
• ਸਾਰੇ ਖੇਤਰਾਂ ਦਾ ਮਹੱਤਵਪੂਰਨ ਗਿਆਨ ਇੰਟਰਨੈਟ ‘ਤੇ ਉਪਲਬਧ ਹੈ।
• ਖੋਜ ਵਿੱਚ ਮਦਦਗਾਰ।
• ਆਨਲਾਈਨ ਰੁਜ਼ਗਾਰ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ।
• ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਡਿਜੀਟਲ ਸੇਵਾਵਾਂ (ਬੈਂਕਿੰਗ, ਸਿਹਤ, ਸਿੱਖਿਆ ਆਦਿ) ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ।
• ਆਫ਼ਤ ਪ੍ਰਬੰਧਨ ਵਿੱਚ ਸੰਚਾਰ ਸੇਵਾਵਾਂ ਦਾ ਸਮਰਥਨ ਕਰਦਾ ਹੈ।
• ਔਨਲਾਈਨ ਖਰੀਦਦਾਰੀ ਇੱਕ ਬਹੁਤ ਮਹੱਤਵਪੂਰਨ ਇੰਟਰਨੈਟ ਸੇਵਾ ਦਾ ਇੱਕ ਉਦਾਹਰਣ ਹੈ।
• ਇੰਟਰਨੈਟ ਦੇ ਜ਼ਰੀਏ, ਤੁਸੀਂ ਸਰਕਾਰੀ ਸੇਵਾਵਾਂ ਨਾਲ ਜੁੜ ਸਕਦੇ ਹੋ ਅਤੇ ਇਸਦਾ ਫਾਇਦਾ ਉਠਾ ਸਕਦੇ ਹੋ।
• ਆਪਣੀ ਰੱਖਿਆ ਕਰ ਸਕਦਾ ਹੈ। ਉਦਾਹਰਣ ਵਜੋਂ, ਸੀਸੀਟੀਵੀ ਕੈਮਰਾ ਇੰਟਰਨੈਟ ਰਾਹੀਂ ਘਰ ਅਤੇ ਹੋਰ ਸਥਾਨਾਂ ਦੀ ਸੁਰੱਖਿਆ ਦੀ ਨਿਗਰਾਨੀ ਕਰਨ ਵਿੱਚ ਮਦਦਗਾਰ ਹੈ।

ਇੰਟਰਨੈੱਟ ਦੇ ਨੁਕਸਾਨ – ਇੰਟਰਨੈੱਟ ਦੇ ਬਹੁਤ ਸਾਰੇ ਨੁਕਸਾਨ ਹਨ। Disadvantages of Internet in Punjabi (Inernet de Nukasan/Hania/haniya)

ਜਿਥੇ ਇੰਟਰਨੇਟ ਦੇ ਲਾਭ ਹਨ ਉੱਥੇ ਕੁਝ ਨੁਕਸਾਨ ਜਨ ਹਾਨੀਆਂ ਵੀ ਹਨ।

• ਲੋਕ ਸੋਸ਼ਲ ਮੀਡੀਆ ਚੈਨਲਾਂ ‘ਤੇ ਬਹੁਤ ਜ਼ਿਆਦਾ ਸਮਾਂ ਬਰਬਾਦ ਕਰਦੇ ਹਨ।
• ਇੰਟਰਨੈੱਟ ‘ਤੇ ਬਹੁਤ ਸਾਰੀਆਂ ਗਲਤ ਸੂਚਨਾਵਾਂ ਦਾ ਆਦਾਨ-ਪ੍ਰਦਾਨ ਉਪਲਬਧ ਹੈ। ਜੋ ਲੋਕਾਂ ਲਈ ਹਾਨੀਕਾਰਕ ਹੋ ਸਕਦਾ ਹੈ।
• ਵਿਦਿਆਰਥੀ ਔਨਲਾਈਨ ਗੇਮਾਂ ਅਤੇ ਹੋਰ ਮਨੋਰੰਜਨ ਗਤੀਵਿਧੀਆਂ ਵਿੱਚ ਵਧੇਰੇ ਸਮਾਂ ਬਰਬਾਦ ਕਰਦੇ ਹਨ।
• ਇੰਟਰਨੈੱਟ ‘ਤੇ ਉਪਲਬਧ ਕਈ ਤਰ੍ਹਾਂ ਦੇ ਅਸ਼ਲੀਲ ਡੇਟਾ ਬੱਚਿਆਂ ਅਤੇ ਵਿਦਿਆਰਥੀਆਂ ਦੇ ਸਰੀਰਕ ਅਤੇ ਮਾਨਸਿਕ ਵਿਕਾਸ ਨੂੰ ਨਸ਼ਟ ਕਰ ਰਹੇ ਹਨ।
• ਇੰਟਰਨੈੱਟ ਰਾਹੀਂ ਵੱਖ-ਵੱਖ ਤਰ੍ਹਾਂ ਦੇ ਗੈਰ-ਕਾਨੂੰਨੀ ਕੰਮ ਵੀ ਕੀਤੇ ਜਾਂਦੇ ਹਨ।
• ਆਨਲਾਈਨ ਸਿੱਖਿਆ ਦੇ ਆਉਣ ਨਾਲ ਰਵਾਇਤੀ ਸਿੱਖਿਆ ‘ਤੇ ਮਾੜਾ ਅਸਰ ਪਿਆ ਹੈ।
• ਲੋਕ ਔਨਲਾਈਨ ਚੈਟ ਐਪ ‘ਤੇ ਗੱਲ ਕਰਨਾ ਪਸੰਦ ਕਰ ਰਹੇ ਹਨ, ਜਿਸ ਕਾਰਨ ਆਪਸੀ ਸਬੰਧ ਅਤੇ ਆਪਸੀ ਤਾਲਮੇਲ ਘਟ ਰਿਹਾ ਹੈ।
• ਕਿਉਂਕਿ ਇੰਟਰਨੈੱਟ ‘ਤੇ ਸਰੀਰਕ ਗਤੀਵਿਧੀ ਨਾ-ਮਾਤਰ ਹੈ, ਇਹ ਸਾਡੇ ਸਰੀਰ ਅਤੇ ਦਿਮਾਗ ਨੂੰ ਆਲਸੀ ਬਣਾ ਦਿੰਦੀ ਹੈ।
• ਇੰਟਰਨੈੱਟ ਕਾਰਨ ਟੈਲੀਗ੍ਰਾਮ, ਚਿੱਠੀਆਂ, ਘੜੀਆਂ, ਕਿਤਾਬਾਂ ਆਦਿ ਦੀ ਵਰਤੋਂ ਨਾਂਹ ਦੇ ਬਰਾਬਰ ਹੋ ਗਈ ਹੈ।
• ਬੱਚਿਆਂ ਦਾ ਸਰੀਰਕ ਖੇਡਾਂ ਵੱਲ ਰੁਝਾਨ ਅਲੋਪ ਹੁੰਦਾ ਜਾ ਰਿਹਾ ਹੈ, ਉਹ ਮੋਬਾਈਲ ਜਾਂ ਕੰਪਿਊਟਰ ‘ਤੇ ਗੇਮਾਂ ਖੇਡਣ ਨੂੰ ਤਰਜੀਹ ਦਿੰਦੇ ਹਨ। ਜਿਸ ਕਾਰਨ ਉਨ੍ਹਾਂ ਦਾ ਸਰੀਰਕ ਵਿਕਾਸ ਰੁੱਕਦਾ ਜਾ ਰਿਹਾ ਹੈ।

ਇੰਟਰਨੈੱਟ ਮਨੁੱਖ ਲਈ ਵਿਗਿਆਨ ਦਾ ਇੱਕ ਮਹੱਤਵਪੂਰਨ ਤੋਹਫ਼ਾ ਹੈ। ਵਿਦਿਆਰਥੀਆਂ, ਅਧਿਆਪਕਾਂ ਅਤੇ ਆਮ ਲੋਕਾਂ ਲਈ ਇਹ ਉਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਦਾ ਸਾਧਨ ਬਣ ਗਿਆ ਹੈ। ਇਹ ਸਿੱਖਿਆ, ਊਰਜਾ, ਸਿਹਤ, ਮਨੋਰੰਜਨ, ਖਗੋਲ ਵਿਗਿਆਨ, ਆਫ਼ਤ, ਵਪਾਰ ਆਦਿ ਦੇ ਖੇਤਰਾਂ ਵਿੱਚ ਸੰਚਾਰ, ਵਿਕਾਸ, ਸਹਾਇਤਾ ਅਤੇ ਨਵੀਆਂ ਖੋਜਾਂ ਅਤੇ ਕਾਢਾਂ ਦਾ ਸਾਧਨ ਬਣ ਗਿਆ ਹੈ। ਇਹ ਸਾਡੀ ਸਰੀਰਕ ਤਾਕਤ ਅਤੇ ਸਮੇਂ ਦੀ ਬੱਚਤ ਕਰਨ ਵਿੱਚ ਮਦਦਗਾਰ ਹੁੰਦਾ ਹੈ। ਦੁਨੀਆ ਦੇ ਸਾਰੇ ਲੋਕ ਇੰਟਰਨੈੱਟ ਰਾਹੀਂ ਇੱਕ ਦੂਜੇ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ ਅਤੇ ਇੱਕ ਦੂਜੇ ਨਾਲ ਆਪਣੀ ਨੈਤਿਕਤਾ ਸਾਂਝੀ ਕਰਦੇ ਹਨ।

ਇੰਟਰਨੈੱਟ ਨੇ ਖਾਸ ਕਰਕੇ ਸਿੱਖਿਆ, ਸੁਰੱਖਿਆ, ਸੰਚਾਰ ਅਤੇ ਮਨੋਰੰਜਨ ਦੇ ਖੇਤਰ ਵਿੱਚ ਕ੍ਰਾਂਤੀ ਲਿਆ ਦਿੱਤੀ ਹੈ। ਅੱਜ ਈ-ਲਰਨਿੰਗ ਰਾਹੀਂ ਅਸੀਂ ਘਰ ਬੈਠੇ ਹੀ ਕਿਸੇ ਵੀ ਵਿਸ਼ੇ ਦੀ ਪੂਰੀ ਜਾਣਕਾਰੀ ਹਾਸਲ ਕਰ ਸਕਦੇ ਹਾਂ।

ਕੁਦਰਤੀ ਅਤੇ ਕਿਸੇ ਹੋਰ ਕਿਸਮ ਦੀ ਆਫ਼ਤ ਦੀ ਸਥਿਤੀ ਵਿੱਚ, ਅਸੀਂ ਇੰਟਰਨੈਟ ਤਕਨਾਲੋਜੀ ਦੀ ਮਦਦ ਨਾਲ ਤੁਰੰਤ ਸੰਪਰਕ, ਮਦਦ ਅਤੇ ਉਪਾਅ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦੇ ਹਾਂ। ਜੇਕਰ ਸਾਨੂੰ ਕਿਸੇ ਵਿਸ਼ੇ ਬਾਰੇ ਜਾਣਕਾਰੀ ਚਾਹੀਦੀ ਹੈ ਤਾਂ ਅਸੀਂ ਉਸ ਨੂੰ ਇੰਟਰਨੈੱਟ ‘ਤੇ ਸਰਚ ਕਰ ਸਕਦੇ ਹਾਂ। ਇੰਟਰਨੈੱਟ ਨੇ ਲੋਕਾਂ ‘ਤੇ ਸਾਡੀ ਨਿਰਭਰਤਾ ਘਟਾ ਦਿੱਤੀ ਹੈ। ਜਿਸ ਕਾਰਨ ਸਵੈ ਅਧਿਐਨ ਨੂੰ ਹੁਲਾਰਾ ਅਤੇ ਨਵੀਂ ਦਿਸ਼ਾ ਮਿਲੀ ਹੈ।

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Essay On Punjab For Students

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Essay On Punjab: Punjab, often referred to as the “Land of Five Rivers,” is a northern Indian state renowned for its vibrant culture, rich agricultural heritage, and historical significance. This region is celebrated for its lively traditions, delicious cuisine, including buttery parathas and spicy curries, and its iconic dance form, Bhangra. Punjab’s historical landmarks, such as the Golden Temple in Amritsar, hold spiritual importance, while its role in India’s agricultural sector has earned it the title “Granary of India.” Writing an essay on Punjab while highlighting the significance of this fascinating region will no longer be a challenging task. We have provided sample essays of different lengths, ranging from 100 to 500 words in this article.

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Long and Short Essays on Punjab

Short essay on punjab of 100 words.

Punjab, a vibrant state in northern India, holds a rich cultural heritage and historical significance. Located in the northwest region of the country, it is known for its lively festivals, mouthwatering cuisine, and bhangra dance. The land of five rivers, Punjab has witnessed the rise and fall of great empires, leaving behind magnificent forts and ancient temples. With a population known for their warmth and hospitality, Punjab offers a mesmerizing blend of traditions, spirituality, and modernity. From the bustling streets of its capital city, Chandigarh, to the lush green fields of Amritsar, Punjab is a tapestry of colors, flavors, and stories waiting to be explored.

250 Words Short Essay on Punjab

Punjab, situated in the northern region of India, is a state that boasts a unique blend of tradition and modernity. Its name, “Punjab,” translates to “Land of Five Rivers,” as it is crisscrossed by the Beas, Chenab, Jhelum, Ravi, and Sutlej rivers. These rivers provide the fertile soil that makes Punjab one of India’s leading agricultural states.

The cultural tapestry of Punjab is vibrant and diverse. Its folk music, including the energetic Bhangra and graceful Giddha, is famous worldwide. The state’s cuisine is renowned for its flavorful dishes, with staples like buttery parathas and rich gravies. Festivals like Baisakhi and Diwali are celebrated with immense enthusiasm, reflecting the joy and warmth of the people.

Punjab’s historical significance is notable, too, with landmarks like the Golden Temple in Amritsar, a sacred site for Sikhs and a symbol of religious harmony. The state also played a pivotal role in India’s struggle for independence.

Today, Punjab is a hub of economic activity, with a booming industrial and technological sector. Its cities like Ludhiana and Chandigarh are thriving centers of commerce and education. However, the state’s agricultural roots remain strong, contributing significantly to the country’s food production.

In conclusion, Punjab is a land of diversity, where tradition and modernity coexist harmoniously. Its culture, cuisine, and history make it a fascinating destination for anyone looking to explore the heart of India.

Long Essay on Punjab of 400 Words

Punjab is a vibrant and culturally rich state located in the northwestern part of India. It is known for its lush green fields, bhangra dance, and delicious food. Punjab has a diverse history and has been inhabited by various civilizations, including the Aryans, Greeks, Persians, and Turks. I am amazed by the beauty and charm of this region and would like to share some interesting facts about Punjab.

Firstly, Punjab is often referred to as the “Land of Five Rivers” because it is intersected by five major rivers – the Jhelum, Chenab, Ravi, Beas, and Sutlej. These rivers not only provide water for irrigation but also add to the picturesque landscape of the state. The fertile land of Punjab is well-suited for agriculture, and it is one of the leading agricultural states in India. The majority of the population in Punjab is engaged in farming, and they cultivate crops like wheat, rice, sugarcane, and cotton.

Secondly, Punjab is known for its vibrant and energetic culture. The people of Punjab are known for their warm hospitality and zest for life. Bhangra, a traditional Punjabi dance form, is famous worldwide and often performed during festivals and celebrations. The colorful traditional attire like salwar kameez and phulkari embroidery worn by Punjabi women adds to the charm of their culture. The Punjabi cuisine is also widely popular, with dishes like butter chicken, sarson ka saag, and makki di roti being relished not only in India but also across the globe.

Moreover, Punjab has a significant historical and religious importance. The state is home to various religious sites like the Golden Temple in Amritsar, which is considered the holiest shrine of Sikhism. The Jallianwala Bagh, another renowned landmark in Amritsar, holds a tragic history and reminds us of the sacrifices made during the Indian independence movement. Punjab has also witnessed the partition of India in 1947, which resulted in mass migrations and displacement of people.

In conclusion, Punjab is a captivating state with a rich history, vibrant culture, and stunning landscapes. Its fertile land, famous rivers, and agricultural practices have made it an important contributor to India’s economy. The traditional dances, attire, and mouthwatering cuisine of Punjab reflect the joyous nature of its people. Furthermore, its historical and religious significance adds another layer of depth to this already fascinating state. Punjab truly represents the diversity and beauty of India.

500 Words Long Essay on Punjab

Punjab is a vibrant and culturally rich state located in the northern part of India. With a rich history, diverse traditions, and heavenly landscapes, Punjab has always been a significant region in the country. In this essay, I will discuss the various aspects of Punjab, including its history, culture, cuisine, festivals, and tourism.

Historically, Punjab has been a land of rich heritage and has witnessed various rulers and dynasties. The region was once a part of ancient India and has seen the reign of several dynasties, including the Mauryas, Guptas, and Mughals. It was during the Mughal era that Punjab reached its pinnacle, with Lahore being the capital. The Sikhs, led by Guru Gobind Singh, played a crucial role in shaping Punjab’s history, and eventually established their own empire in the 18th century. The region also played a significant role during the Indian Independence Movement, with great leaders like Bhagat Singh hailing from Punjab.

Punjab’s culture is a beautiful amalgamation of various influences, including Sikh, Hindu, and Muslim traditions. The major religion here is Sikhism, which is the birthplace of the Sikh faith and the famous Golden Temple in Amritsar. The people of Punjab are known for their warm hospitality and love for music, dance, and folk traditions. Bhangra, a lively and energetic dance form, originated in Punjab and has gained popularity worldwide. Punjabi music, with its catchy beats and meaningful lyrics, is loved and enjoyed in all parts of the country.

When it comes to cuisine, Punjabi food is known for its flavorsome dishes and generous use of spices. Butter chicken, sarson da saag, makki di roti, and paneer tikka are some popular Punjabi delicacies that are enjoyed not only in India but also worldwide. The food here represents the essence of Punjabi culture, as it is hearty, rich, and full of flavors.

Punjab is also famous for its vibrant and colorful festivals that showcase the religious and cultural diversity of the region. Lohri, celebrated in January, marks the end of winter and the arrival of longer days. Vaisakhi, the harvest festival, is celebrated with great enthusiasm and is considered one of the most important festivals in Punjab. The festival of lights, Diwali, is also celebrated with grandeur and joy in Punjab.

Moreover, Punjab’s natural beauty and picturesque landscapes attract tourists from all over the world. The state is blessed with fertile plains and agriculture has always been the backbone of the economy. The sprawling fields of mustard and wheat create a mesmerizing sight, especially during the harvest season. The Punjab countryside is dotted with traditional Punjabi houses called “havelis,” which are known for their intricate architecture.

In conclusion, Punjab is a state that truly reflects the essence of India’s cultural diversity and heritage. Its rich history, vibrant culture, delicious cuisine, colorful festivals, and scenic landscapes make it an incredible place to explore. Whether it is the peaceful Golden Temple or the energetic Bhangra dance, Punjab offers an experience one won’t easily forget.

FAQs on Essay on Punjab

What is the significance of punjab's name.

Punjab means the Land of Five Rivers, referring to the five major rivers that flow through the region: Beas, Chenab, Jhelum, Ravi, and Sutlej.

What is Punjab known for culturally?

Punjab is renowned for its vibrant culture, including Bhangra and Giddha dance forms, traditional music, and delicious cuisine.

Which festivals are celebrated in Punjab?

Punjab celebrates festivals like Baisakhi, Diwali, and Lohri with great enthusiasm and grandeur.

What is the significance of the Golden Temple in Amritsar?

The Golden Temple, or Sri Harmandir Sahib, is the holiest shrine for Sikhs and a symbol of religious harmony and spirituality.

Why is Punjab called the Granary of India?

Punjab is known as the Granary of India due to its high-yielding wheat and rice fields, making it a major contributor to the country's food production.

What role did Punjab play in India's struggle for independence?

Punjab was witness to historical events like the Jallianwala Bagh massacre, which is a reminder of the sacrifices made during India's fight for freedom.

Which cities are economic hubs in Punjab?

Ludhiana and Chandigarh are prominent economic centers in Punjab, witnessing rapid industrialization and technological growth.

What is the mainstay of Punjab's cuisine?

Punjab's cuisine is characterized by dishes like buttery parathas, spicy curries, and tandoori delights, all reflecting its agricultural heritage.

What is the cultural significance of Baisakhi in Punjab?

Baisakhi, the harvest festival, marks the Punjabi New Year and is celebrated with fervent cultural performances and agricultural festivities.

How has the Green Revolution impacted Punjab's agriculture?

The Green Revolution in the 1960s transformed Punjab into a prosperous agricultural region by introducing high-yielding crop varieties and modern farming techniques.

How to write a essay on Punjab?

To write an essay on Punjab, begin by researching its culture, history, and significance, and then organize your findings into a well-structured essay.

What is a short paragraph about Punjab?

Punjab, located in the northwestern part of India, is a land of fertile fields and a rich cultural heritage. It is famous for its delicious cuisine, including buttery parathas and spicy curries. The state celebrates festivals like Baisakhi and Diwali with great enthusiasm. Punjab is also known for its traditional music and dance forms like Bhangra and Giddha. With a strong agricultural base, it contributes significantly to India's food production. The people of Punjab are warm and hospitable, making it a wonderful place to visit.

What is Punjab famous for?

Punjab is famous for its lively culture, Bhangra dance, delicious cuisine, religious diversity, and being a major contributor to India's food production.

What are the important points in Punjab?

Important points about Punjab include its rich agricultural heritage, cultural diversity, historical landmarks like the Golden Temple, and economic contributions to India.

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The War at Stanford

I didn’t know that college would be a factory of unreason.

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ne of the section leaders for my computer-science class, Hamza El Boudali, believes that President Joe Biden should be killed. “I’m not calling for a civilian to do it, but I think a military should,” the 23-year-old Stanford University student told a small group of protesters last month. “I’d be happy if Biden was dead.” He thinks that Stanford is complicit in what he calls the genocide of Palestinians, and that Biden is not only complicit but responsible for it. “I’m not calling for a vigilante to do it,” he later clarified, “but I’m saying he is guilty of mass murder and should be treated in the same way that a terrorist with darker skin would be (and we all know terrorists with dark skin are typically bombed and drone striked by American planes).” El Boudali has also said that he believes that Hamas’s October 7 attack was a justifiable act of resistance, and that he would actually prefer Hamas rule America in place of its current government (though he clarified later that he “doesn’t mean Hamas is perfect”). When you ask him what his cause is, he answers: “Peace.”

I switched to a different computer-science section.

Israel is 7,500 miles away from Stanford’s campus, where I am a sophomore. But the Hamas invasion and the Israeli counterinvasion have fractured my university, a place typically less focused on geopolitics than on venture-capital funding for the latest dorm-based tech start-up. Few students would call for Biden’s head—I think—but many of the same young people who say they want peace in Gaza don’t seem to realize that they are in fact advocating for violence. Extremism has swept through classrooms and dorms, and it is becoming normal for students to be harassed and intimidated for their faith, heritage, or appearance—they have been called perpetrators of genocide for wearing kippahs, and accused of supporting terrorism for wearing keffiyehs. The extremism and anti-Semitism at Ivy League universities on the East Coast have attracted so much media and congressional attention that two Ivy presidents have lost their jobs. But few people seem to have noticed the culture war that has taken over our California campus.

For four months, two rival groups of protesters, separated by a narrow bike path, faced off on Stanford’s palm-covered grounds. The “Sit-In to Stop Genocide” encampment was erected by students in mid-October, even before Israeli troops had crossed into Gaza, to demand that the university divest from Israel and condemn its behavior. Posters were hung equating Hamas with Ukraine and Nelson Mandela. Across from the sit-in, a rival group of pro-Israel students eventually set up the “Blue and White Tent” to provide, as one activist put it, a “safe space” to “be a proud Jew on campus.” Soon it became the center of its own cluster of tents, with photos of Hamas’s victims sitting opposite the rubble-ridden images of Gaza and a long (and incomplete) list of the names of slain Palestinians displayed by the students at the sit-in.

Some days the dueling encampments would host only a few people each, but on a sunny weekday afternoon, there could be dozens. Most of the time, the groups tolerated each other. But not always. Students on both sides were reportedly spit on and yelled at, and had their belongings destroyed. (The perpetrators in many cases seemed to be adults who weren’t affiliated with Stanford, a security guard told me.) The university put in place round-the-clock security, but when something actually happened, no one quite knew what to do.

Conor Friedersdorf: How October 7 changed America’s free speech culture

Stanford has a policy barring overnight camping, but for months didn’t enforce it, “out of a desire to support the peaceful expression of free speech in the ways that students choose to exercise that expression”—and, the administration told alumni, because the university feared that confronting the students would only make the conflict worse. When the school finally said the tents had to go last month, enormous protests against the university administration, and against Israel, followed.

“We don’t want no two states! We want all of ’48!” students chanted, a slogan advocating that Israel be dismantled and replaced by a single Arab nation. Palestinian flags flew alongside bright “Welcome!” banners left over from new-student orientation. A young woman gave a speech that seemed to capture the sense of urgency and power that so many students here feel. “We are Stanford University!” she shouted. “We control things!”

“W e’ve had protests in the past,” Richard Saller, the university’s interim president, told me in November—about the environment, and apartheid, and Vietnam. But they didn’t pit “students against each other” the way that this conflict has.

I’ve spoken with Saller, a scholar of Roman history, a few times over the past six months in my capacity as a student journalist. We first met in September, a few weeks into his tenure. His predecessor, Marc Tessier-Lavigne, had resigned as president after my reporting for The Stanford Daily exposed misconduct in his academic research. (Tessier-Lavigne had failed to retract papers with faked data over the course of 20 years. In his resignation statement , he denied allegations of fraud and misconduct; a Stanford investigation determined that he had not personally manipulated data or ordered any manipulation but that he had repeatedly “failed to decisively and forthrightly correct mistakes” from his lab.)

In that first conversation, Saller told me that everyone was “eager to move on” from the Tessier-Lavigne scandal. He was cheerful and upbeat. He knew he wasn’t staying in the job long; he hadn’t even bothered to move into the recently vacated presidential manor. In any case, campus, at that time, was serene. Then, a week later, came October 7.

The attack was as clear a litmus test as one could imagine for the Middle East conflict. Hamas insurgents raided homes and a music festival with the goal of slaughtering as many civilians as possible. Some victims were raped and mutilated, several independent investigations found. Hundreds of hostages were taken into Gaza and many have been tortured.

This, of course, was bad. Saying this was bad does not negate or marginalize the abuses and suffering Palestinians have experienced in Gaza and elsewhere. Everyone, of every ideology, should be able to say that this was bad. But much of this campus failed that simple test.

Two days after the deadliest massacre of Jews since the Holocaust, Stanford released milquetoast statements marking the “moment of intense emotion” and declaring “deep concern” over “the crisis in Israel and Palestine.” The official statements did not use the words Hamas or violence .

The absence of a clear institutional response led some teachers to take matters into their own hands. During a mandatory freshman seminar on October 10, a lecturer named Ameer Loggins tossed out his lesson plan to tell students that the actions of the Palestinian “military force” had been justified, that Israelis were colonizers, and that the Holocaust had been overemphasized, according to interviews I conducted with students in the class. Loggins then asked the Jewish students to identify themselves. He instructed one of them to “stand up, face the window, and he kind of kicked away his chair,” a witness told me. Loggins described this as an effort to demonstrate Israel’s treatment of Palestinians. (Loggins did not reply to a request for comment; a spokesperson for Stanford said that there were “different recollections of the details regarding what happened” in the class.)

“We’re only in our third week of college, and we’re afraid to be here,” three students in the class wrote in an email that night to administrators. “This isn’t what Stanford was supposed to be.” The class Loggins taught is called COLLEGE, short for “Civic, Liberal, and Global Education,” and it is billed as an effort to develop “the skills that empower and enable us to live together.”

Loggins was suspended from teaching duties and an investigation was opened; this angered pro-Palestine activists, who organized a petition that garnered more than 1,700 signatures contesting the suspension. A pamphlet from the petitioners argued that Loggins’s behavior had not been out of bounds.

The day after the class, Stanford put out a statement written by Saller and Jenny Martinez, the university provost, more forcefully condemning the Hamas attack. Immediately, this new statement generated backlash.

Pro-Palestine activists complained about it during an event held the same day, the first of several “teach-ins” about the conflict. Students gathered in one of Stanford’s dorms to “bear witness to the struggles of decolonization.” The grievances and pain shared by Palestinian students were real. They told of discrimination and violence, of frightened family members subjected to harsh conditions. But the most raucous reaction from the crowd was in response to a young woman who said, “You ask us, do we condemn Hamas? Fuck you!” She added that she was “so proud of my resistance.”

David Palumbo-Liu, a professor of comparative literature with a focus on postcolonial studies, also spoke at the teach-in, explaining to the crowd that “European settlers” had come to “replace” Palestine’s “native population.”

Palumbo-Liu is known as an intelligent and supportive professor, and is popular among students, who call him by his initials, DPL. I wanted to ask him about his involvement in the teach-in, so we met one day in a café a few hundred feet away from the tents. I asked if he could elaborate on what he’d said at the event about Palestine’s native population. He was happy to expand: This was “one of those discussions that could go on forever. Like, who is actually native? At what point does nativism lapse, right? Well, you haven’t been native for X number of years, so …” In the end, he said, “you have two people who both feel they have a claim to the land,” and “they have to live together. Both sides have to cede something.”

The struggle at Stanford, he told me, “is to find a way in which open discussions can be had that allow people to disagree.” It’s true that Stanford has utterly failed in its efforts to encourage productive dialogue. But I still found it hard to reconcile DPL’s words with his public statements on Israel, which he’d recently said on Facebook should be “the most hated nation in the world.” He also wrote: “When Zionists say they don’t feel ‘safe’ on campus, I’ve come to see that as they no longer feel immune to criticism of Israel.” He continued: “Well as the saying goes, get used to it.”

Z ionists, and indeed Jewish students of all political beliefs, have been given good reason to fear for their safety. They’ve been followed, harassed, and called derogatory racial epithets. At least one was told he was a “dirty Jew.” At least twice, mezuzahs have been ripped from students’ doors, and swastikas have been drawn in dorms. Arab and Muslim students also face alarming threats. The computer-science section leader, El Boudali, a pro-Palestine activist, told me he felt “safe personally,” but knew others who did not: “Some people have reported feeling like they’re followed, especially women who wear the hijab.”

In a remarkably short period of time, aggression and abuse have become commonplace, an accepted part of campus activism. In January, Jewish students organized an event dedicated to ameliorating anti-Semitism. It marked one of Saller’s first public appearances in the new year. Its topic seemed uncontroversial, and I thought it would generate little backlash.

Protests began before the panel discussion even started, with activists lining the stairs leading to the auditorium. During the event they drowned out the panelists, one of whom was Israel’s special envoy for combatting anti-Semitism, by demanding a cease-fire. After participants began cycling out into the dark, things got ugly.

Activists, their faces covered by keffiyehs or medical masks, confronted attendees. “Go back to Brooklyn!” a young woman shouted at Jewish students. One protester, who emerged as the leader of the group, said that she and her compatriots would “take all of your places and ensure Israel falls.” She told attendees to get “off our fucking campus” and launched into conspiracy theories about Jews being involved in “child trafficking.” As a rabbi tried to leave the event, protesters pursued him, chanting, “There is only one solution! Intifada revolution!”

At one point, some members of the group turned on a few Stanford employees, including another rabbi, an imam, and a chaplain, telling them, “We know your names and we know where you work.” The ringleader added: “And we’ll soon find out where you live.” The religious leaders formed a protective barrier in front of the Jewish students. The rabbi and the imam appeared to be crying.

S aller avoided the protest by leaving through another door. Early that morning, his private residence had been vandalized. Protesters frequently tell him he “can’t hide” and shout him down. “We charge you with genocide!” they chant, demanding that Stanford divest from Israel. (When asked whether Stanford actually invested in Israel, a spokesperson replied that, beyond small exposures from passive funds that track indexes such as the S&P 500, the university’s endowment “has no direct holdings in Israeli companies, or direct holdings in defense contractors.”)

When the university finally said the protest tents had to be removed, students responded by accusing Saller of suppressing their right to free speech. This is probably the last charge he expected to face. Saller once served as provost at the University of Chicago, which is known for holding itself to a position of strict institutional neutrality so that its students can freely explore ideas for themselves. Saller has a lifelong belief in First Amendment rights. But that conviction in impartial college governance does not align with Stanford’s behavior in recent years. Despite the fact that many students seemed largely uninterested in the headlines before this year, Stanford’s administrative leadership has often taken positions on political issues and events, such as the Paris climate conference and the murder of George Floyd. After Russia invaded Ukraine, Stanford’s Hoover Tower was lit up in blue and yellow, and the school released a statement in solidarity.

Thomas Chatterton Williams: Let the activists have their loathsome rallies

When we first met, a week before October 7, I asked Saller about this. Did Stanford have a moral duty to denounce the war in Ukraine, for example, or the ethnic cleansing of Uyghur Muslims in China? “On international political issues, no,” he said. “That’s not a responsibility for the university as a whole, as an institution.”

But when Saller tried to apply his convictions on neutrality for the first time as president, dozens of faculty members condemned the response, many pro-Israel alumni were outraged, donors had private discussions about pulling funding, and an Israeli university sent an open letter to Saller and Martinez saying, “Stanford’s administration has failed us.” The initial statement had tried to make clear that the school’s policy was not Israel-specific: It noted that the university would not take a position on the turmoil in Nagorno-Karabakh (where Armenians are undergoing ethnic cleansing) either. But the message didn’t get through.

Saller had to beat an awkward retreat or risk the exact sort of public humiliation that he, as caretaker president, had presumably been hired to avoid. He came up with a compromise that landed somewhere in the middle: an unequivocal condemnation of Hamas’s “intolerable atrocities” paired with a statement making clear that Stanford would commit to institutional neutrality going forward.

“The events in Israel and Gaza this week have affected and engaged large numbers of students on our campus in ways that many other events have not,” the statement read. “This is why we feel compelled to both address the impact of these events on our campus and to explain why our general policy of not issuing statements about news events not directly connected to campus has limited the breadth of our comments thus far, and why you should not expect frequent commentary from us in the future.”

I asked Saller why he had changed tack on Israel and not on Nagorno-Karabakh. “We don’t feel as if we should be making statements on every war crime and atrocity,” he told me. This felt like a statement in and of itself.

In making such decisions, Saller works closely with Martinez, Stanford’s provost. I happened to interview her, too, a few days before October 7, not long after she’d been appointed. When I asked about her hopes for the job, she said that a “priority is ensuring an environment in which free speech and academic freedom are preserved.”

We talked about the so-called Leonard Law—a provision unique to California that requires private universities to be governed by the same First Amendment protections as public ones. This restricts what Stanford can do in terms of penalizing speech, putting it in a stricter bind than Harvard, the University of Pennsylvania, or any of the other elite private institutions that have more latitude to set the standards for their campus (whether or not they have done so).

So I was surprised when, in December, the university announced that abstract calls for genocide “clearly violate Stanford’s Fundamental Standard, the code of conduct for all students at the university.” The statement was a response to the outrage following the congressional testimony of three university presidents—outrage that eventually led to the resignation of two of them, Harvard’s Claudine Gay and Penn’s Liz Magill. Gay and Magill, who had both previously held positions at Stanford, did not commit to punishing calls for the genocide of Jews.

Experts told me that Stanford’s policy is impossible to enforce—and Saller himself acknowledged as much in our March interview.

“Liz Magill is a good friend,” Saller told me, adding, “Having watched what happened at Harvard and Penn, it seemed prudent” to publicly state that Stanford rejected calls for genocide. But saying that those calls violate the code of conduct “is not the same thing as to say that we could actually punish it.”

Stanford’s leaders seem to be trying their best while adapting to the situation in real time. But the muddled messaging has created a policy of neutrality that does not feel neutral at all.

When we met back in November, I tried to get Saller to open up about his experience running an institution in turmoil. What’s it like to know that so many students seem to believe that he—a mild-mannered 71-year-old classicist who swing-dances with his anthropologist wife—is a warmonger? Saller was more candid than I expected—perhaps more candid than any prominent university president has been yet. We sat in the same conference room as we had in September. The weather hadn’t really changed. Yet I felt like I was sitting in front of a different person. He was hunched over and looked exhausted, and his voice broke when he talked about the loss of life in Gaza and Israel and “the fact that we’re caught up in it.” A capable administrator with decades of experience, Saller seemed almost at a loss. “It’s been a kind of roller coaster, to be honest.”

He said he hadn’t anticipated the deluge of the emails “blaming me for lack of moral courage.” Anything the university says seems bound to be wrong: “If I say that our position is that we grieve over the loss of innocent lives, that in itself will draw some hostile reactions.”

“I find that really difficult to navigate,” he said with a sigh.

By March, it seemed that his views had solidified. He said he knew he was “a target,” but he was not going to be pushed into issuing any more statements. The continuing crisis seems to have granted him new insight. “I am certain that whatever I say will not have any material effect on the war in Gaza.” It’s hard to argue with that.

P eople tend to blame the campus wars on two villains: dithering administrators and radical student activists. But colleges have always had dithering administrators and radical student activists. To my mind, it’s the average students who have changed.

Elite universities attract a certain kind of student: the overachieving striver who has won all the right accolades for all the right activities. Is it such a surprise that the kids who are trained in the constant pursuit of perfect scores think they have to look at the world like a series of multiple-choice questions, with clearly right or wrong answers? Or that they think they can gamify a political cause in the same way they ace a standardized test?

Everyone knows that the only reliable way to get into a school like Stanford is to be really good at looking really good. Now that they’re here, students know that one easy way to keep looking good is to side with the majority of protesters, and condemn Israel.

It’s not that there isn’t real anger and anxiety over what is happening in Gaza—there is, and justifiably so. I know that among the protesters are many people who are deeply connected to this issue. But they are not the majority. What really activates the crowds now seems less a principled devotion to Palestine or to pacifism than a desire for collective action, to fit in by embracing the fashionable cause of the moment—as if a centuries-old conflict in which both sides have stolen and killed could ever be a simple matter of right and wrong. In their haste to exhibit moral righteousness, many of the least informed protesters end up being the loudest and most uncompromising.

Today’s students grew up in the Trump era, in which violent rhetoric has become a normal part of political discourse and activism is as easy as reposting an infographic. Many young people have come to feel that being angry is enough to foment change. Furious at the world’s injustices and desperate for a simple way to express that fury, they don’t seem interested in any form of engagement more nuanced than backing a pure protagonist and denouncing an evil enemy. They don’t, always, seem that concerned with the truth.

At the protest last month to prevent the removal of the sit-in, an activist in a pink Women’s March “pussy hat” shouted that no rape was committed by Hamas on October 7. “There hasn’t been proof of these rape accusations,” a student told me in a separate conversation, criticizing the Blue and White Tent for spreading what he considered to be misinformation about sexual violence. (In March, a United Nations report found “reasonable grounds to believe that conflict-related sexual violence,” including “rape and gang rape,” occurred in multiple locations on October 7, as well as “clear and convincing information” on the “rape and sexualized torture” of hostages.) “The level of propaganda” surrounding Hamas, he told me, “is just unbelievable.”

The real story at Stanford is not about the malicious actors who endorse sexual assault and murder as forms of resistance, but about those who passively enable them because they believe their side can do no wrong. You don’t have to understand what you’re arguing for in order to argue for it. You don’t have to be able to name the river or the sea under discussion to chant “From the river to the sea.” This kind of obliviousness explains how one of my friends, a gay activist, can justify Hamas’s actions, even though it would have the two of us—an outspoken queer person and a Jewish reporter—killed in a heartbeat. A similar mentality can exist on the other side: I have heard students insist on the absolute righteousness of Israel yet seem uninterested in learning anything about what life is like in Gaza.

I’m familiar with the pull of achievement culture—after all, I’m a product of the same system. I fell in love with Stanford as a 7-year-old, lying on the floor of an East Coast library and picturing all the cool technology those West Coast geniuses were dreaming up. I cried when I was accepted; I spent the next few months scrolling through the course catalog, giddy with anticipation. I wanted to learn everything.

I learned more than I expected. Within my first week here, someone asked me: “Why are all Jews so rich?” In 2016, when Stanford’s undergraduate senate had debated a resolution against anti-Semitism, one of its members argued that the idea of “Jews controlling the media, economy, government, and other societal institutions” represented “a very valid discussion.” (He apologized, and the resolution passed.) In my dorm last year, a student discussed being Jewish and awoke the next day to swastikas and a portrait of Hitler affixed to his door.

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I grew up secularly, with no strong affiliation to Jewish culture. When I found out as a teenager that some of my ancestors had hidden their identity from their children and that dozens of my relatives had died in the Holocaust (something no living member of my family had known), I felt the barest tremor of identity. After I saw so many people I know cheering after October 7, I felt something stronger stir. I know others have experienced something similar. Even a professor texted me to say that she felt Jewish in a way she never had before.

But my frustration with the conflict on campus has little to do with my own identity. Across the many conversations and hours of formal interviews I conducted for this article, I’ve encountered a persistent anti-intellectual streak. I’ve watched many of my classmates treat death so cavalierly that they can protest as a pregame to a party. Indeed, two parties at Stanford were reported to the university this fall for allegedly making people say “Fuck Israel” or “Free Palestine” to get in the door. A spokesperson for the university said it was “unable to confirm the facts of what occurred,” but that it had “met with students involved in both parties to make clear that Stanford’s nondiscrimination policy applies to parties.” As a friend emailed me not long ago: “A place that was supposed to be a sanctuary from such unreason has become a factory for it.”

Readers may be tempted to discount the conduct displayed at Stanford. After all, the thinking goes, these are privileged kids doing what they always do: embracing faux-radicalism in college before taking jobs in fintech or consulting. These students, some might say, aren’t representative of America.

And yet they are representative of something: of the conduct many of the most accomplished students in my generation have accepted as tolerable, and what that means for the future of our country. I admire activism. We need people willing to protest what they see as wrong and take on entrenched systems of repression. But we also need to read, learn, discuss, accept the existence of nuance, embrace diversity of thought, and hold our own allies to high standards. More than ever, we need universities to teach young people how to do all of this.

F or so long , Stanford’s physical standoff seemed intractable. Then, in early February, a storm swept in, and the natural world dictated its own conclusion.

Heavy rains flooded campus. For hours, the students battled to save their tents. The sit-in activists used sandbags and anything else they could find to hold back the water—at one point, David Palumbo-Liu, the professor, told me he stood in the lashing downpour to anchor one of the sit-in’s tents with his own body. When the storm hit, many of the Jewish activists had been attending a discussion on anti-Semitism. They raced back and struggled to salvage the Blue and White Tent, but it was too late—the wind had ripped it out of the ground.

The next day, the weary Jewish protesters returned to discover that their space had been taken.

A new collection of tents had been set up by El Boudali, the pro-Palestine activist, and a dozen friends. He said they were there to protest Islamophobia and to teach about Islam and jihad, and that they were a separate entity from the Sit-In to Stop Genocide, though I observed students cycling between the tents. Palestinian flags now flew from the bookstore to the quad.

Administrators told me they’d quickly informed El Boudali and his allies that the space had been reserved by the Jewish advocates, and offered to help move them to a different location. But the protesters told me they had no intention of going. (El Boudali later said that they did not take over the entire space, and would have been “happy to exist side by side, but they wanted to kick us off entirely from that lawn.”)

When it was clear that the area where they’d set up their tents would not be ceded back to the pro-Israel group willingly, Stanford changed course and decided to clear everyone out in one fell swoop. On February 8, school officials ordered all students to vacate the plaza overnight. The university was finally going to enforce its rule prohibiting people from sleeping outside on campus and requiring the removal of belongings from the plaza between 8 p.m. and 8 a.m. The order cited the danger posed by the storm as a justification for changing course and, probably hoping to avoid allegations of bias, described the decision as “viewpoint-neutral.”

That didn’t work.

About a week of protests, led by the sit-in organizers, followed. Chants were chanted. More demands for a “river to the sea” solution to the Israel problem were made. A friend boasted to me about her willingness to be arrested. Stanford sent a handful of staff members, who stood near balloons left over from an event earlier in the day. They were there, one of them told me, to “make students feel supported and safe.”

In the end, Saller and Martinez agreed to talk with the leaders of the sit-in about their demands to divest the university and condemn Israel, under the proviso that the activists comply with Stanford’s anti-camping guidelines “regardless of the outcome of discussions.” Eight days after they were first instructed to leave, 120 days after setting up camp, the sit-in protesters slept in their own beds. In defiance of the university’s instructions, they left behind their tents. But sometime in the very early hours of the morning, law-enforcement officers confiscated the structures. The area was cordoned off without any violence and the plaza filled once more with electric skateboards and farmers’ markets.

The conflict continues in its own way. Saller was just shouted down by protesters chanting “No peace on stolen land” at a Family Weekend event, and protesters later displayed an effigy of him covered in blood. Students still feel tense; Saller still seems worried. He told me that the university is planning to change all manner of things—residential-assistant training, new-student orientation, even the acceptance letters that students receive—in hopes of fostering a culture of greater tolerance. But no campus edict or panel discussion can address a problem that is so much bigger than our university.

At one rally last fall, a speaker expressed disillusionment about the power of “peaceful resistance” on college campuses. “What is there left to do but to take up arms?” The crowd cheered as he said Israel must be destroyed. But what would happen to its citizens? I’d prefer to believe that most protesters chanting “Palestine is Arab” and shouting that we must “smash the Zionist settler state” don’t actually think Jews should be killed en masse. But can one truly be so ignorant as to advocate widespread violence in the name of peace?

When the world is rendered in black-and-white—portrayed as a simple fight between colonizer and colonized—the answer is yes. Solutions, by this logic, are absolute: Israel or Palestine, nothing in between. Either you support liberation of the oppressed or you support genocide. Either Stanford is all good or all bad; all in favor of free speech or all authoritarian; all anti-Semitic or all Islamophobic.

At January’s anti-anti-Semitism event, I watched an exchange between a Jewish attendee and a protester from a few feet away. “Are you pro-Palestine?” the protester asked.

“Yes,” the attendee responded, and he went on to describe his disgust with the human-rights abuses Palestinians have faced for years.

“But are you a Zionist?”

“Then we are enemies.”