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ᴍʏ ғᴀᴠᴏʀɪᴛᴇ ʙᴏᴏᴋ 👇🏻👇🏻

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ᴍʏ ғᴀᴠᴏʀɪᴛᴇ ʙᴏᴏᴋ 👇🏻👇🏻

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𝙸 𝚊𝚖 𝙱𝚑𝚊𝚐𝚢𝚊𝚜𝚑𝚛𝚎𝚎 𝚃𝚊𝚖𝚞𝚕𝚢 𝚘𝚏 𝚌𝚕𝚊𝚜𝚜 6𝙱 .
𝚃𝚑𝚒𝚜 𝚒𝚜 𝚖𝚢 𝚏𝚊𝚟𝚘𝚞𝚛𝚒𝚝𝚎 𝚋𝚘𝚘𝚔 𝚗𝚊𝚖𝚎𝚍
𝔇𝔦𝔰𝔪𝔢𝔶 Ϝɾσȥҽɳ
𝙶𝙷𝙾𝚂𝚃
𝙷𝚄𝙽𝚃!
𝙸𝚝 𝚒𝚜 𝚊 𝚟𝚎𝚛𝚢 𝚗𝚒𝚌𝚎��� 𝚋𝚘𝚘𝚔 *****

𝙸  𝚠𝚒𝚕𝚕 𝚜𝚊𝚢 𝚝𝚘 𝚙𝚞𝚛𝚌𝚑𝚊𝚜𝚎 𝚝𝚑𝚒𝚜 𝚋𝚘𝚘𝚔 𝚊𝚗𝚍
𝐄𝐧𝐣𝐨𝐲 𝐢𝐭��� *****

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O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

Hai Arzi Deewane Ki
Jahan Bhor Suhani Dekhi
Ek Roz Wahin Meri Shaam Ho

Kabhi Yaad Kare Jo Zamaana
Maati Pe Mar Mit Jaana
Zikr Mein Shaamil Mera Naam Ho

O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

Aanchal Tera Rahe Maa
Rang Biranga O…
Uncha Aasman Se Ho Tera Tiranga

Jeene Ki Ijaazat Dede
Ya Hukam Shahadat Dede
Manzoor Hamein Jo Bhi Tu Chune

Resham Ka Ho Madhushala
Ya Kafan Sipahi Wala
Odhenge Hum Jo Bhi Tu Bune

O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

𝙽𝚊𝚖𝚎 : 𝙱𝚑𝚊𝚐𝚢𝚊𝚜𝚑𝚛𝚎𝚎 𝚃𝚊𝚖𝚞𝚕𝚢
𝙲𝚕𝚊𝚜𝚜 & 𝚜𝚎𝚌 : 𝚅𝙸 𝙱

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O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

Hai Arzi Deewane Ki
Jahan Bhor Suhani Dekhi
Ek Roz Wahin Meri Shaam Ho

Kabhi Yaad Kare Jo Zamaana
Maati Pe Mar Mit Jaana
Zikr Mein Shaamil Mera Naam Ho

O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

Aanchal Tera Rahe Maa
Rang Biranga O…
Uncha Aasman Se Ho Tera Tiranga

Jeene Ki Ijaazat Dede
Ya Hukam Shahadat Dede
Manzoor Hamein Jo Bhi Tu Chune

Resham Ka Ho Madhushala
Ya Kafan Sipahi Wala
Odhenge Hum Jo Bhi Tu Bune

O Desh Mere Teri Shaan Pe Sadke
Koi Dhan Hai Kya Teri Dhool Se Badhke
Teri Dhoop Se Raushan Teri Hawa Pe Zinda
Tu Baag Hai Mera Main Tera Parinda

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I am reading a book name Honeycomb

Name - Gayatri Rajak
Class - 7 B

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Mere watan...
Ae watan..Abaad rahe tu
Abaad rahe tu
Ae watan..,watan mere Abaad rahe tu
Ae watan..,watan mere Abaad rahe tu
Ae watan..,watan mere Abaad rahe tu
Main Jahan rahun,Jahan mein yaad rahe tu
Ae watan, mere watan
Ae watan mere watan
Tu hi Mari manzil hai, pehchan tujhi se
Ty hi Mari manzil hai pehchan tujhi se
Pahunch Main jhaan bhi
Meri buniyad rahe tu
Pahunch Main jhaan bhi
Meri buniyad rahe tu
Ae watan,watan mere, Abaad rahe tu
Main jhaan rahun Jahan mein yaad rahe tu
Ae watan, mere watan
Ae watan, mere watan
Tujhpe koi gham ki aanch aane nahin
Doon
Tujhpe koi gham ki aanch aane nahin doon
Kurban mare jaan tujhpe,shaad rahe tu
Kurban mare jaan tujhpe shaad rahe tu
Ae watan watan mere Abaad rahe tu
Main jhaan rahun Jahan mein yaad rahe tu
Aye watan... aye watan
Mere watan... mere watan
Abaad rahe tu
Abaad rahe tu
Ae watan mere watan
Abaad rahe tu!

Name shrishty Shah
Class 7 B
Roll no.20

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My favorite film is VENOM:Let There Be Carnage

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My favorite film is VENOM:Let There Be Carnage

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Eddie Brock tries to revive his failing career by interviewing a serial killer, Cletus Casady, who is on death row. When Carnage gets control over Cletus's body , he escapes from the prison.
This movie is a sequel to Venom (2018).

Name- Jaideep Das
Class -7 B
Roll no. 36

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ऐ मेरे वतन के लोगों तुम खूब लगा लो नारा
ये शुभ दिन है हम सब का लहरा लो तिरंगा प्यारा

पर मत भूलो सीमा पर वीरों ने है प्राण गँवाए
कुछ याद उन्हें भी कर लो जो लौट के घर ना आए
ऐ मेरे वतन के लोगों ज़रा आँख में भर लो पानी
जो शहीद हुए हैं उनकी ज़रा याद करो कुरबानी

जब घायल हुआ हिमालय ख़तरे में पड़ी आज़ादी
जब तक थी साँस लड़े वो फिर अपनी लाश बिछा दी
संगीन पे धर कर माथा सो गए अमर बलिदानी
जो शहीद हुए हैं उनकी ज़रा याद करो कुरबानी

जब देश में थी दीवाली वो खेल रहे थे होली
जब हम बैठे थे घरों में वो झेल रहे थे गोली
क्या लोग थे वो दीवाने क्या लोग थे वो अभिमानी
जो शहीद हुए हैं उनकी ज़रा याद करो कुरबानी

कोई सिख कोई जाट मराठा कोई गुरखा कोई मदरासी
सरहद पर मरनेवाला हर वीर था भारतवासी
जो खून गिरा पर्वत पर वो खून था हिंदुस्तानी
जो शहीद हुए हैं उनकी ज़रा याद करो कुरबानी

थी खून से लथ-पथ काया फिर भी बंदूक उठाके
दस-दस को एक ने मारा फिर गिर गए होश गँवा के
जब अंत-समय आया तो कह गए के अब मरते हैं
खुश रहना देश के प्यारों अब हम तो सफ़र करते हैं

थे धन्य जवान वो अपने
थी धन्य वो उनकी जवानी
जो शहीद हुए हैं उनकी ज़रा याद करो कुरबानी
जय हिंद जय हिंद की सेना
जय हिंद, जय हिंद, जय हिंद
Name - Gayatri Rajak
Class - 7 B

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Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Is ke vaaste nisaar hai mera tan mera man

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman

Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Is ki mitti se bane tere mere yeh badan

Is ki dharti tere mere vaaste gagan

Is ne hi sikhaya humko jeene ka chalan

Jeene ka chalan

Is ke vaaste nisaar hai mera tan mera man

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman

Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Apne is chaman ko swarg hum banayenge

Kona kona apne desh ka sajayenge

Jashn hoga zindagi ka honge sab magan

Honge sab magan

Is ke vaaste nisaar hai mera tan mera man

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman

Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Mera mulk mera desh mera yeh watan

Shanti ka unnati ka pyaar ka chaman

Is ke vaaste nisaar hai mera tan mera man

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman

Aye watan aye watan aye watan

Jaaneman jaaneman jaaneman.

NAME- MEHER ANWAR

CLASS-8  SEC-B

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Aladdin, a kind thief, woos Jasmine, the princess of Agrabah, with the help of Genie. When Jafar, the grand vizier, tries to usurp the king, Jasmine, Aladdin and Genie must stop him from succeeding.
This movie was release in 24/may/2019
Director by guy Ritchie

Name-Deepali Das
Class - 7B
Roll no- 3

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Aye Mere Watan Ke Logo

singing by lata mangeshka he was born 28/September/1929 he
was an Indian playback singer and occasional music composer. She is widely considered to have been one of the greatest and most influential singers in India.
My Name is - Deepali Das
class - 7B
roll no - 3

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𝙼𝚢 𝚏𝚊𝚟𝚘𝚞𝚛𝚒𝚝𝚎 𝚋𝚘𝚘𝚔 𝚒𝚜 (Beauty and the Beast)

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𝙼𝚢 𝚏𝚊𝚟𝚘𝚞𝚛𝚒𝚝𝚎 𝚋𝚘𝚘𝚔 𝚒𝚜 (Beauty and the Beast)

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Once upon a time there was a very rich man who lived with his three daughters.  The two older daughters laughed at anyone who did not dress as well as they did.  If they were not going to a ball, they were shopping for as many fine dresses and hats as they could carry home.

The youngest daughter, Beauty, liked to read most of all.  “No one will want you!” her two older sisters said, and they laughed.  “Look at your hair - you look like a servant girl!”  Beauty did not know why they talked to her in a mean way.  But she said nothing.
One day, the father got some very bad news.  He had spent all of his money on a ship that he sent out to sea for trade.  Now he learned that the ship was gone.  Everything on it was lost!  All at once, the rich father became as poor as poor could be.

The family could no longer stay in their big house.  The house, its fine tables and chairs, and all of their fine things, had to be sold.

All the father had left was a little hut deep in the woods.  So that is where he and his three daughters had to move.  Living in the hut in the woods was hard work.  Each day a fire had to be started, meals cooked, the place cleaned up, the garden tended, and things fixed when they broke.  Now that the family was poor, you might think the two older sisters would help out with the chores.  Think again.
“She looks like such a mess,” they said, turning up their noses at Beauty.  “She might as well serve us.”  And so Beauty did all the hard work.

And then – good news! – the father’s ship came to shore!

“Daughters,” said the happy father, “I am going to town.  Tell me what fine gift I can bring back for you.”

“Bring me the finest dress from the finest shop,” said the eldest sister.

“I want one just like it,” said the middle sister.

“And you, Beauty?” said he.

“All I want, Father,” said she, “is a single rose.”
“Can you believe her?” said the eldest sister.

“What a fool!” said the middle sister.  They both laughed.

“Girls!” said the father.  “If that is what Beauty wants, that’s what I will bring back for her.”

The father was on his way home when he thought, “I forgot all about the rose for Beauty!”  All at once, the sky turned black.  “Oh, dear!” he said.  “A storm is coming!”

A moment later, heavy dark rains fell from the sky.  Soaking wet and tired, the father saw a blink of light from far away.  He went closer to the light, hoping it meant there was some place he could ask to stay the night.  When he got up close, he saw a large palace with candles in all its windows.  It was very odd, but the garden gate was open.  And so with care, the father stepped in.
“Hello?” he said.  No answer.

There, before him, was a great feast over a long table.

“Hello?” he said again.  Still, no answer.  The father sat down in front of the fire to warm himself, and he waited.  But still, no one came.

“I suppose it would be all right if I stay the night,” said the father.  He took a quick bite from the feast, found a bedroom, and fell fast asleep.

The next morning the table was laid again, but this time with breakfast.  Again - most odd! - no one was around.  “I suppose I should leave,” said the father after a while.

On the way out he passed a rose garden.  “I will take just one,” said he.  And he picked a rose for Beauty.

Just then, a loud stomp came up from behind him.

Roared a voice - “You took my rose!”

The father spun around.  There before him was an awful, huge monster.  “I… I’m sorry!” he said.  “I didn’t know.”

“You will pay for this!” the Beast yelled.  “You will die!”

The father fell on his knees.  “Please!” he begged.  “Do not kill me! I only picked the rose for one of my daughters.”

Oh, so you have daughters?” said the Beast. “Hmm.. Well, if one of them will come and stay here in this palace, you will be free.  If not, you must return yourself in three months, and take your punishment.”

When the father got home, Beauty could tell something was wrong.  “What is it, Father?” she said.  “Oh, nothing,” said he.  But she knew that was not true.

At last, the father told his girls what the Beast had said.  “This has all happened because I asked you to bring home a rose!” said Beauty.  “I will go there in your place.  Or else, you will die.”

“No, I cannot allow that!” said the father.  “I am old and don't have much longer to live.  You are young - you must not do this for me!”

But Beauty would not change her mind.  And two days later, the father took Beauty to the palace where the Beast lived.
“So this is your daughter?” said the Beast, looking at Beauty.

“Yes,” said she.  “I will stay here.  And that means my father is free to go.  That is what you said.”

“Yes,” said the Beast.

The days were long and there was no one for Beauty to talk to at the palace.  Every night at nine, the Beast would come for dinner.  At first he would only grunt and she said nothing.  After all it was not easy to be a prisoner, even if it is at a palace.  Then one time at dinner, he made a little joke and she smiled.  Another time, he made a comment, and she looked him in the eye.  After that, he would ask her about her day, and she would tell him.

Not long after that, Beauty came to a part of the palace she had not seen before.  Over a door was a sign, “Beauty’s Room.”  The door was open.  Inside the room were shelves of books to the ceiling, a piano, and a cabinet of fine dresses, just her size.

Now there was much to talk about at dinner!  One night, at the end of dinner, Beast said, “Beauty, I love you.  Will you marry me?”
Beauty was shocked.  “Beast, you are my best friend,” she said.  “But please understand, I do not want you to marry you.”

Still, the Beast asked her the same question after dinner, time after time.  And each time Beauty said the same thing.  One night, the Beast said, “Beauty, if you will not marry me, what can I do to make you happy?”
“If you must know,” she said, “it would be to see my father.  I miss him so much.”

The next night, the Beast gave Beauty two magical items - a magic mirror and a magic ring.  “If you want to see your father,” said he, “just ask the magic mirror to show him to you.  If you are ready to go back home, turn the magic ring on your finger three times and ask the mirror to take you there.  When it’s time to come back here to the palace, turn the ring three more times and ask the mirror to come back.  But do not be gone for more than one week.  Or I will die of grief!”
Beauty agreed.  When she got back to her room, she looked in the magic mirror and asked to see her father.  And there he was, in bed and looking so sick he could die!

In fear, Beauty turned the ring on her finger three times.  “Please, Magic Mirror,” she said.  “Take me home right now!”

And she was back!  Ah, such joy when her father looked up and saw Beauty!  For much of why he was ill was in knowing that Beauty was stuck in the palace, all because of him. Beauty stayed by her father’s bed for hours.  She told him that she had all the books she could read, music to play, and fine dresses to wear. “The Beast is not so bad,” she said, “once you get to know him.  He’s good to talk to.  He’s my friend.”

Beauty looked around.  “Where are my sisters?”

“They are both married,” said the father.

“Did they marry good men?” said she.

“They had a lot of money,” said the father.  “But I do not know if your sisters are happy.”  For the eldest sister had married a handsome man so vain that he gave no thought to anything else, including his wife.  And the middle sister had married a man with a sharp wit but who used it to hurt everyone around him, and most of all his wife.

When the sisters came to the house and saw Beauty, dressed so well and talking about how kind and good the Beast was to her, they burned with rage.  Beauty told them she must stay no more than one week.  And the sisters came up with a plan.

They petted Beauty and said such nice things they had never said before.  When she told them she must go soon, they wept.  They said she must not leave.  There was still so much left they wanted to do with her!  And why does just a few days matter, after all? So Beauty stayed.

One night she had a dream about the Beast.  In her dream, the Beast lay sick and dying.  When Beauty woke up, she asked the magic mirror to show her the Beast.  There he was in the mirror, lying in the rose garden, looking so sick he would die.  At once, she turned the magic ring three times.  “Take me back to the Beast!” she said.  In a moment she was sitting next to the poor, sick Beast, who could only gasp for air.
"You have come back!” said the Beast in a thick voice.

“I’m so sorry that I am late!” said Beauty.

“I could not bear the idea that you may not come back to me.  I am afraid it is too late for me now.”  His eyes closed.

“No!” cried Beauty.  “Do not leave me!”  Just then, she knew in her heart what was true.  “I love you!” she cried out.  “Please come back!  If you only come back, I will be your wife.”  Tears rolled down her cheeks.

Just then, the Beast opened his eyes.  “Beauty!” he said.  “You did it!”

In a flash, the Beast was changed to a handsome prince!  Beauty did not know what to think of this change.

“Ah, Beauty!” said the Beast, and he told her his story.  Years ago when he was a prince, an evil fairy had put a spell on him.  He must stay a beast forever, until a maiden loved him for who he really was.  Now she had broken the spell!
And so Beauty and the Beast were married.  They lived happily ever after.

𝙴𝚗𝚍....🖤🌚
𝚂𝚘𝚗𝚒𝚊 𝚂𝚒𝚗𝚐𝚑𝚊
7 𝙱

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माँ तुझे सलाम माँ तुझे सलाम
वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम
वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम
वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम
बाँध कफ़न अपने सर हम देखो वीर जवान चले ओह माँ ोह माँ
बाँध कफ़न अपने सर हम देखो वीर जवान चले
एक तिरंगे के पीछे यह सारा हिंदुस्तान चले
माँ तुझे सलाम माँ तुझे सलाम

न तक़रीर से न तक्रार सा फ़तेह मिलती है तो सिर्फ यलगार से
तो बोलो नाराये तकबीर अल्लाह ‘ ो’  अकबर
वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे
जान हथेली पर रख कर हम अपना सीना तान चले ओह माँ ोह माँ
जान हथेली पर रख कर हम अपना सीना तान चले
हस्ते हस्ते बहरत माँ हम तुझ पे हो क़ुर्बान चले
माँ तुझे सलाम माँ तुझे सलाम

वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे
बहरत माँ के वीर नहीं काम बन के हम तूफ़ान चले ओह माँ ोह माँ
बहरत माँ के वीर नहीं काम बन के हम तूफ़ान चले
एक तिरंगे के पीछे यह सारा हिंदुस्तान चले
माँ तुझे सलाम माँ तुझे सलाम
वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे मातरम वंदे वंदे

Name -.......
Class and Section-.....

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Name-Deepali Das
Class- 7B

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Once upon a there, lived a young girl named Cinderella. She lived with her step mother and step sisters. The step mother and step sisters were conceited and bad tempered. They treated Cinderella very badly. The stepmother did not like her and made her do all the household work. ... They always made fun of Cinderella because of her plain dressing. One day, a letter from the king came to their house which said that the king is having a ball tonight and his son ‘The Prince’ would be choosing a wife; every girl in the kingdom must be aware. Everyone got excited about reading this, Cinderella too wanted to go to the ball. Her stepmother told her that she can go if she completes all her work on time and also helps her stepsisters with their dresses for the ball. Cinderella worked as fast as she could to get everything done but there was always something left. At last, she was left at home disappointed. She was so sad that she ran to the garden and said, “wishes never come true”. “Never my dear?” said a voice, as Cinderella looked up a little woman with a wand and a kind smile stood in front of her. She was her fairy godmother. She wanted to help Cinderella go to the ball. With a wave of her hand, she made Cinderella looked like a princess. She gave her a beautiful new gown, glass slippers, and shiny black horses to reach the ball.  Before leaving, the fairy godmother said “this magic will only last until midnight! You must reach back home by then!”.

When Cinderella entered the palace, everybody was awestruck by her beauty, she was the prettiest girl in the ball. Even her stepsisters didn’t recognize her. The handsome prince also saw her and fell in love with her. All the other girls were very jealous of her because the prince danced with her the whole night. She enjoyed herself so much that she almost forgot what the fairy godmother had told her about her magic. However, when she saw the time and remembered godmother’s words she quickly left the palace and ran away.  In all the hurry, one glass slipper which she was wearing was left on the castle steps.The prince had fallen in love with her and wanted to find out who she was as he wanted to marry her. Next day, he ordered his king’s men to go to every house in the land and find the girl whose foot fits in the glass slipper. When they reached Cinderella’s house, the two stepsisters tried their best to squeeze their big feet into the slippers, but they could not make it. Finally, when Cinderella tried the slipper, her foot fit perfectly into the glass slipper. The prince recognized her from the ball night. He married Cinderella soon in a grand ceremony and they lived happily ever after.
Khushi Kumari
IX A

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My favorite book is HARRY POTTER.

Abhilasha Bordoloi

7 A

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The story trails a life of a robot named Eve. It tells about how in the starting of her she was just a computer screen with speakers and microphones. Eve was invented by David, a mischievous man, along with his son Emory Sharp. Emory was not fond of other children of his age instead he like to spend time with technology, especially in the development of Eve. After some development Eve body was made of 12 year girl. The story further grew and discuss the main secret of David Sharp. It tells how Emory was a robot based on David's son who died in an accident and Eve was soon supposed to forget that she's a robot and will live with David as Emory's twin big sister.  She was actually based on David's daughter only. But Eve doesn't want to forget and get controlled by David. So she ran away from the Eden laboratory in the hope to find some security. She then encountered with a lady named Petra Amis from child welfare service and told her about the whole life she has experienced. There are many twist and turns throughout the book. But the part I liked the most when the interview between Eve and Petra was over and soon after that David caught Eve and how Eve escaped that situation.

Name: DRISHTI
Class: 9B

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My favorite book is "Still life" by Sarah Winman. There is a passage right in the middle of this novel about art, life, love, thought and a thousand other things, that distils its essence about still life paintings. Evelyn Skinner, an English art historian in her sixties, accidentally discover a repository of hidden artworks.

Anu Yadav

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This is my favorite book "azadi ka masiha subhash chandra bose " By ram prasad mishra

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My favourite book is jungle book because it has many animals adventure thriller suspense and comedy also. I like this book because it has my favourite animal tiger but he was an evil tiger. In this story there was a human child. He was the main hero of the story. But the tiger want to eat the human child. Because he never eat human child. And the important thing forgot to tell you. The child can talk with every animal because he was very small kid when his parents were dead. He lived with a black panther and he can hear the language of animals. At the last of the story the jungle has become full of fire. And at the last of the story The child killed the tiger he pushed him in fire.

THE END

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Our Trees Still Grow in Dehra is a collection of short stories by Ruskin Bond with each story tracing his life from childhood to adulthood. The writer’s journey begins from Java and reaches India with cities like Bombay, Delhi and finally cradling in the Himalayas.
It's a semi-autobiography of Ruskin's life. It traces the life of Ruskin that how came and got settled in Dehradun in Uttrakhand. It discuss the favourite places of Ruskin like Himalayas. The family of the writer also plays a role in the book. At starting it shows a beautiful relationship between a father and his son and soon how they get seperated due to life span circumstances. Then it came to the writer's grandparents and mother. It also shows the love of writer for nature. He describe every single person of his life in this book. The writer creates so much interest in that book that you'll never get bored. Everything in the book is so beautiful defined that it seems like it's happening in front of your eyes. It's one of the great pieces of Ruskin's art and my favourite one too.
Name: Drishti
Class:9B

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This book has 7 awesome series written by British author J.k Rowling this novel chronicle the live of a young wizard.

Thank you 😎😎

Name= Vinay Kumar Goswami

Class=9B

Roll no=43

harry potter

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Harry Potter and the Chamber of Secrets is a 2002 fantasy film directed by Chris Columbus and distributed by Warner Bros.

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My favourite book name is harry potter and the Chamber of Secrets 

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My favourite book name is harry potter and the Chamber of Secrets 

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Name -jinti kachari
Class 8B

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My favourite book

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Room No. 246 | Animated Horror Story in Hindi | Scary Stories | ToonGiri

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My favourite book

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The epic, traditionally ascribed to the Maharishi Valmiki, narrates the life of Rama, a legendary prince of Ayodhya city in the kingdom of Kosala. The epic follows his fourteen-year exile to the forest urged by his father King Dasharatha, on the request of Rama's stepmother Kaikeyi; his travels across forests in the Indian subcontinent with his wife Sita and brother Lakshmana, the kidnapping of Sita by Ravana - the king of Lanka, that resulted in war; and Rama's eventual return to Ayodhya to be crowned king amidst jubilation and celebration.

The Ramayana is one of the largest ancient epics in world literature. It consists of nearly 24,000 verses (mostly set in the Shloka/ Anustubh meter), divided into seven kāṇḍas, the first and the seventh being later additions. It belongs to the genre of , narratives of past events ( purāvṛtta), interspersed with teachings on the goals of human life. Scholars' estimates for the earliest stage of the text range from the 7th to 4th centuries BCE, with later stages extending up to the 3rd century CE.

There are many versions of Ramayana in Indian languages, besides Buddhist, Sikh, and Jain adaptations. There are also Cambodian ( Reamker), Indonesian, Filipino, Thai ( Ramakien), Lao, Burmese and Malay versions of the tale. Retellings include Kamban's Ramavataram in Tamil (c. 11th-12th century), Gona Budda Reddy's Ranganatha Ramayanam in Telugu (c. 13th century), Madhava Kandali's Saptakanda Ramayana in Assamese (c. 14th century), Krittibas Ojha's Krittivasi Ramayan (also known as Shri Ram Panchali) in Bengali (c. 15th century), Sarala Das' Vilanka Ramayana (c. 15th century) and Balarama Dasa's Jagamohana Ramayana (also known as the Dandi Ramayana) (c. 16th century) both in Odia, sant Eknath's Bhavarth Ramayan (c. 16th century) in Marathi, Tulsidas' Ramcharitamanas (c. 16th century) in Awadhi (which is an eastern form of Hindi) and Thunchaththu Ezhuthachan's Adhyathmaramayanam in Malayalam( c.  17th century).

The Ramayana was an important influence on later Sanskrit poetry and Hindu life and culture. The characters Rama, Sita, Lakshmana, Bharata, Hanuman, and Ravana are all fundamental to the cultural consciousness of the South Asian nations of India, Nepal, Sri Lanka and the South-East Asian countries of Cambodia, Indonesia, Malaysia and Thailand. Its most important moral influence was the importance of virtue, in the life of a citizen and in the ideals of the formation of a state or of a functioning society.

The name Rāmāyaṇa is composed of two words, Rāma and ayaṇa. Rāma, the name of the central figure of the epic, has two contextual meanings. In the Atharvaveda, it means "dark, dark-coloured, black" and is related to the word rātri which means "darkness or stillness of night". The other meaning, which can be found in the Mahabharata, is "pleasing, pleasant, charming, lovely, beautiful". The word ayana means travel or journey. Thus, Ramayana means Rama's progress. But there is a minor catch. While ayana means travel or journey, ayaṇa is a meaningless word. This transformation of ayana into ayaṇa occurs because of a Sanskrit grammar rule known as internal sandhi.

The Ramayana belongs to the genre of , narratives of past events ( purāvṛtta), which includes the Mahabharata, the Puranas and the Ramayana. The genre also includes teachings on the goals of human life. It depicts the duties of relationships, portraying ideal characters like the ideal father, the ideal servant, the ideal brother, the ideal husband and the ideal king. Like the Mahabharata, Ramayana presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements.

In its extant form, Valmiki's Ramayana is an epic poem of some 24,000 verses, divided into seven kāṇḍa s (Bālakāṇḍa, Ayodhyakāṇḍa, Araṇyakāṇḍa, Kiṣkindakāṇḍa, Sundarākāṇḍa, Yuddhakāṇḍa, Uttarakāṇḍa), and about 500 sargas (chapters).

According to Hindu tradition, the narrative of the Ramayana takes place during a period of time known as Treta Yuga (2,163,102 BCE - 867,102 BCE).

According to Robert P. Goldman, the oldest parts of the Ramayana date to between the mid- 7th century BCE and the mid- 6th century BCE. This is due to the narrative not mentioning Buddhism nor the prominence of Magadha. The text also mentions Ayodhya as the capital of Kosala, rather than its later name of Saketa or the successor capital of Shravasti. In terms of narrative time, the action of the Ramayana predates the Mahabharata. However, it is felt that the general cultural background of the Ramayana is one of the post- urbanization periods of the eastern part of north India, while the Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period. Scholarly estimates for the earliest stage of the text range from the 7th to 4th centuries BCE, with later stages extending up to the 3rd century CE.

The names of the characters (Rama, Sita, Dasharatha, Janaka, Vashista, Vishwamitra) are all known only in the late Vedic literature. For instance, a king named Janaka appears in a lengthy dialogue in the Brihadaranyaka Upanishad with no reference to Rama or the Ramayana. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu, who, according to Bala Kanda, was incarnated as Rama, first came into prominence with the epics themselves and further, during the Puranic period of the later 1st millennium CE. Also, in the epic Mahabharata, there is a version of the Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira.

Books two to six are the oldest portion of the epic, while the first and last books (Bala Kand and Uttara Kand, respectively) seem to be later additions. Style differences and narrative contradictions between these two volumes and the rest of the epic have led scholars since Hermann Jacobi to the present toward this consensus.

The Ramayana text has several regional renderings, recensions and sub recensions. Textual scholar Robert P. Goldman differentiates two major regional revisions: the northern (n) and the southern (s). Scholar Romesh Chunder Dutt writes that "the Ramayana, like the Mahabharata, is a growth of centuries, but the main story is more distinctly the creation of one mind."

A Times of India report dated 18 December 2015 informs about the discovery of a 6th-century manuscript of the Ramayana at the Asiatic Society library, Kolkata.

There has been discussion as to whether the first and the last volumes (Bala Kand and Uttara Kand) of Valmiki's Ramayana were composed by the original author. The uttarākāṇḍa, the bālakāṇḍa, although frequently counted among the main ones, is not a part of the original epic. Though Balakanda is sometimes considered in the main epic, according to many Uttarakanda is certainly a later interpolation and thus is not attributed to the work of Maharshi Valmiki. This fact is reaffirmed by the absence of these two Kāndas in the oldest manuscript. Many Hindus don't believe they are integral parts of the scripture because of some style differences and narrative contradictions between these two volumes and the rest.

This Sarga (section) details the stories of Rama's childhood and events related to the time-frame. Dasharatha was the King of Ayodhya. He had three wives: Kaushalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to have an heir, so he performs a fire sacrifice known as Putra-kameshti Yajna. As a consequence, Rama was first born to Kaushalya, Bharata was born to Kaikeyi, Lakshmana and Shatrughna were born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys were reared as the princes of the realm, receiving instructions from the scriptures and in warfare from Vashistha. When Rama was 16 years old, sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy Tataka and many other demons.

Janaka was the King of Mithila. One day, a female child was found in the field by the King in the deep furrow dug by his plough. Overwhelmed with joy, the King regarded the child as a "miraculous gift of God". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The King had decided that who ever could lift and wield a heavy bow, presented to his ancestors by Shiva, could marry Sita. Sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and when he draws the string, it broke. Marriages were arranged between the sons of Dasharatha and daughters of Janaka. Rama marries Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughna to Shrutakirti. The weddings were celebrated with great festivity in Mithila and the marriage party returns to Ayodhya.

After Rama and Sita have been married, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi - her jealousy aroused by Manthara, a wicked maidservant - claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterizes him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me." After Rama's departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata, who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile.

After thirteen years of exile, Rama, Sita and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasi named Shurpanakha, sister of Ravana. She tries to seduce the brothers and, after failing, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her brothers Khara and Dushan organise an attack against the princes. Rama defeats Khara and his raskshasas.

When the news of these events reach Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard.

After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama cannot be hurt that easily and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshman's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any stranger. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of her guest's plan, Sita is tricked into leaving the rekha and is then forcibly carried away by Ravana.

Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the guard of rakshasis. Ravana asks Sita to marry him, but she refuses, being eternally devoted to Rama. Meanwhile, Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.

Kishkindha Kanda is set in the ape ( Vanara) citadel Kishkindha. Rama and Lakshmana meet Hanuman, the biggest devotee of Rama, greatest of ape heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kishkindha, in exchange for helping Rama to recover Sita.

However Sugriva soon forgets his promise and spends his time enjoying his newly gained power. The clever former ape queen Tara (wife of Vali) calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angada and Hanuman learns from a vulture named Sampati (elder brother of Jatayu), that Sita was taken to Lanka.

Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka. On the way he meets with many challenges like facing a Gandharva kanya who comes in the form of a demon to test his abilities. He encounters a mountain named Mainakudu who offers Hanuman assistance and offers him rest. Hanuman refuses because there is little time remaining to complete the search for Sita.

After entering into Lanka, he finds a demon, Lankini, who protects all of Lanka. Hanuman fights with her and subjugates her in order to get into Lanka. In the process Lankini, who had an earlier vision/warning from the gods therefore knows that the end of Lanka nears if someone defeats Lankini. Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in Ashoka grove, where she is being wooed and threatened by Ravana and his rakshasis to marry Ravana. Hanuman reassures Sita, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama; however, she refuses and says that it is not the dharma, stating that Ramayana will not have significance if Hanuman carries her to Rama - "When Rama is not there Ravana carried Sita forcibly and when Ravana was not there, Hanuman carried Sita back to Rama". She says that Rama himself must come and avenge the insult of her abduction.

Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and delivered to Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.

Also known as Lanka Kanda, this book describes the war between the army of Rama and the army of Ravana. Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana. The apes named Nala and Nila construct a floating bridge (known as Rama Setu) across the sea, using stones that floated on water because they had Rama's name written on them. The princes and their army cross over to Lanka. A lengthy war ensues. During a battle, Ravana's son Indrajit hurls a powerful weapon at Lakshmana, who is badly wounded. So Hanuman assumes a gigantic form and flies from Lanka to the Himalayas. Upon reaching Mount Sumeru, Hanuman was unable to identify the herb that could cure Lakshmana and so decided to bring the entire mountain back to Lanka. Eventually, the war ends when Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.

On meeting Sita, Rama agrees to Sita's request to undergo an Agni Pariksha (test of fire) to prove her chastity, as he wants to get rid of the rumors surrounding her purity. When Sita plunges into the sacrificial fire, Agni, lord of fire raises Sita, unharmed, to the throne, attesting to her innocence. The episode of Agni Pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In Tulsidas's Ramacharitamanas, Sita was under the protection of Agni (see Maya Sita) so it was necessary to bring her out before reuniting with Rama.

It conjectures Rama's reign of Ayodhya, the birth of Lava and Kusha, the Ashvamedha yajna and last days of Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita, Lakshmana, and Hanuman, where the coronation is performed. On being asked to prove his devotion to Rama, Hanuman tears his chest open and to everyone's surprise, there is an image of Rama and Sita inside his chest. Rama rules Ayodhya and the reign is called Ram-Rajya (a place where the common folk is happy, fulfilled, and satisfied).

This book (kanda) is not considered to be a part of the original epic but instead a later addition to the earliest layers of the Valmiki Ramayana and is considered to be highly interpolated. In this book, as time passes in the reign of Rama, spies start getting rumours that people are questioning Sita's purity as she stayed in the home of another man for almost a year without her husband. The common folk start gossiping about Sita and question Rama's decision to make her Queen. Rama is extremely distraught on hearing the news, but finally tells Lakshmana that the purity of the Queen of Ayodhya has to be above any gossip and rumour. Ram instructs him to take Sita to a forest outside Ayodhya and leave her there with a heavy heart. Lakshmana reluctantly drops Sita in a forest for another exile.

Sita finds refuge in Sage Valmiki's ashram, where she gives birth to twin boys, Lava and Kusha. Meanwhile, Rama conducts an Ashwamedha yajna (A holy declaration of the authority of the king) and in absence of Sita places a golden statue of Sita. Lava and Kusha capture the horse (sign of the yajna) and defeat the whole army of Ayodhya which come to protect the horse. Later on, both the brothers defeat Lakshmana, Bharata, Shatrughan and other warriors and take Hanuman as prisoner. Finally Rama himself arrives and defeats the two mighty brothers. Valmiki updates Sita about this development and advises both the brothers to go to Ayodhya and tell the story of Sita's sacrifice to the common folk. Both brothers arrive at Ayodhya but face many difficulties while convincing the people. Hanuman helps both the brothers in this task. At one point, Valmiki brings Sita forward. Seeing Sita, Rama is teary eyed and realises that Lava and Kusha are his own sons. Again complicit Nagarsen (one of the primaries who instigated the hatred towards Sita) challenges Sita's character and asks her to prove her purity. Sita is overflown with emotions and decides to go back to Mother Earth from where she emerged. She says that, "If I am pure, this earth will open and swallow me whole." At that very moment, the earth opens up and swallows Sita. Rama rules Ayodhya for many years and finally takes Samadhi into Sarayu river along with his three brothers and leaves the world. He goes back to Vaikuntha in his Vishnu form (Lakshman as Shesh Naga, Bharat as his conch and Shatrughan as the Sudarshan Chakra) and meets Sita there who by then assumed the form of Lakshmi.

As in many oral epics, multiple versions of the Ramayana survive. In particular, the Ramayana related in north India differs in important respects from that preserved in south India and the rest of southeast Asia. There is an extensive tradition of oral storytelling based on Ramayana in Indonesia, Cambodia, Philippines, Thailand, Malaysia, Laos, Vietnam and Maldives.

There are diverse regional versions of the Ramayana written by various authors in India. Some of them differ significantly from each other. A West Bengal manuscript from the 6th century presents the epic without two of its kandas. During the 12th century, Kamban wrote Ramavataram, known popularly as Kambaramayanam in Tamil, but references to Ramayana story appear in Tamil literature as early as 3rd century CE. A Telugu version, Ranganatha Ramayanam, was written by Gona Budda Reddy in the 14th century. The earliest translation to a regional Indo-Aryan language is the early 14th century Saptakanda Ramayana in Assamese by Madhava Kandali. Valmiki's Ramayana inspired Sri Ramacharit Manas by Tulsidas in 1576, an epic Awadhi (a dialect of Hindi) version with a slant more grounded in a different realm of Hindu literature, that of bhakti; it is an acknowledged masterpiece of India, popularly known as Tulsi-krita Ramayana. Gujarati poet Premanand wrote a version of the Ramayana in the 17th century. Other versions include Krittivasi Ramayan, a Bengali version by Krittibas Ojha in the 15th century; Vilanka Ramayana by 15th century poet Sarala Dasa and Jagamohana Ramayana (also known as Dandi Ramayana) by 16th century poet Balarama Dasa, both in Odia; a Torave Ramayana in Kannada by 16th-century poet Narahari; Adhyathmaramayanam, a Malayalam version by Thunchaththu Ramanujan Ezhuthachan in the 16th century; in Marathi by Sridhara in the 18th century; in Maithili by Chanda Jha in the 19th century; and in the 20th century, Rashtrakavi Kuvempu's Sri Ramayana Darshanam in Kannada and Srimad Ramayana Kalpavrikshamu in Telugu by Viswanatha Satyanarayana who received Jnanapeeth award for this work.

There is a sub-plot to the Ramayana, prevalent in some parts of India, relating the adventures of Ahiravan and Mahi Ravana, evil brother of Ravana, which enhances the role of Hanuman in the story. Hanuman rescues Rama and Lakshmana after they are kidnapped by the Ahi-Mahi Ravana at the behest of Ravana and held prisoner in a cave, to be sacrificed to the goddess Kali. Adbhuta Ramayana is a version that is obscure but also attributed to Valmiki - intended as a supplementary to the original Valmiki Ramayana. In this variant of the narrative, Sita is accorded far more prominence, such as elaboration of the events surrounding her birth - in this case to Ravana's wife, Mandodari as well as her conquest of Ravana's older brother in the Mahakali form.

Chance discovery of a 6th century manuscript reveals insights into the evolution of the narrative. Importantly, the 'Daśagrīvā Rākṣasa Charitrām Vadham' (Slaying of the Ten-Headed Giant) manuscript contains only five kandas (chapers), and ends with the trio's triumphant return to Ayodhya.

Missing from this particular recension are the 'Balakanda' dealing with Rama's childhood, and the 'Uttarakanda' - which narrates (a) Rama's divinity as an avatar of Vishnu, (b) the events leading up to the exile of Sita, (c) the death of Rama's devoted brother, Lakshmana. These are also the only two books where the Sage Valmiki appears as a character.

The manuscript was discovered in 2015, from an archive compiled by the German Indologist Theodor Aufrecht.

Even before Kambar wrote the Ramavataram in Tamil in the 12th century AD, there are many ancient references to the story of Ramayana, implying that the story was familiar in the Tamil lands even before the Common Era. References to the story can be found in the Sangam literature of Akanaṉūṟu,(dated 1st century BCE) and Purananuru (dated 300 BC), the twin epics of Silappatikaram (dated 2nd Century CE) and Manimekalai (cantos 5, 17 and 18), and the Alvar literature of Kulasekhara Alvar, Thirumangai Alvar, Andal and Nammalvar (dated between 5th and 10th Centuries CE). Even the songs of the Nayanmars have references to Ravana and his devotion to Lord Siva.

In the Buddhist variant of the Ramayana ( Dasaratha Jataka), Dasharatha was king of Benares and not Ayodhya. Rama (called Rāmapaṇḍita in this version) was the son of Kaushalya, first wife of Dasharatha. Lakṣmaṇa (Lakkhaṇa) was a sibling of Rama and son of Sumitra, the second wife of Dasharatha. Sita was the wife of Rama. To protect his children from his wife Kaikeyi, who wished to promote her son Bharata, Dasharatha sent the three to a hermitage in the Himalayas for a twelve-year exile. After nine years, Dasharatha died and Lakkhaṇa and Sita returned; Rāmapaṇḍita, in deference to his father's wishes, remained in exile for a further two years. This version does not include the abduction of Sītā.There is no Ravan in this version i.e. no Ram-ravan war.

In the explanatory commentary on Jātaka, Rāmapaṇḍita is said to have been a previous birth of the Buddha, and Sita as previous birth of Yasodharā(Rahula-Mata).

But, Ravana appears in other Buddhist literature, the Lankavatara Sutra.

Jain versions of the Ramayana can be found in the various Jain agamas like Saṅghadāsagaṇī Vāchaka's Vasudevahiṇḍī (circa 4th century CE), Ravisena's Padmapurana (story of Padmaja and Rama, Padmaja being the name of Sita), Hemacandra's Trisastisalakapurusa charitra (hagiography of 63 illustrious persons), Sanghadasa's Vasudevahindi and Uttarapurana by Gunabhadara. According to Jain cosmology, every half time cycle has nine sets of Balarama, Vasudeva and prativasudeva. Rama, Lakshmana and Ravana are the eighth Baldeva, Vasudeva and prativasudeva respectively. Padmanabh Jaini notes that, unlike in the Hindu Puranas, the names Baladeva and Vasudeva are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct classes of mighty brothers, who appear nine times in each half time cycle and jointly rule half the earth as half- chakravartins. Jaini traces the origin of this list of brothers to the jinacharitra (lives of jinas) by Acharya Bhadrabahu (3d-4th century BCE).

In the Jain epic of Ramayana, it is not Rama who kills Ravana as told in the Hindu version. Perhaps this is because Rama, a liberated Jain Soul in his last life, is unwilling to kill. Instead, it is Lakshmana who kills Ravana (as Vasudeva killes Prativasudeva). In the end, Rama, who led an upright life, renounces his kingdom, becomes a Jain monk and attains moksha. On the other hand, Lakshmana and Ravana go to Hell. However, it is predicted that ultimately they both will be reborn as upright persons and attain liberation in their future births. According to Jain texts, Ravana will be the future Tirthankara (omniscient teacher) of Jainism.

The Jain versions have some variations from Valmiki's Ramayana. Dasharatha, the king of Ayodhya had four queens: Aparajita, Sumitra, Suprabha and Kaikeyi. These four queens had four sons. Aparajita's son was Padma and he became known by the name of Rama. Sumitra's son was Narayana: he came to be known by another name, Lakshmana. Kaikeyi's son was Bharata and Suprabha's son was Shatrughna. Furthermore, not much was thought of Rama's fidelity to Sita. According to the Jain version, Rama had four chief queens: Maithili, Prabhavati, Ratinibha, and Sridama. Furthermore, Sita takes renunciation as a Jain ascetic after Rama abandons her and is reborn in heaven as Indra. Rama, after Lakshman's death, also renounces his kingdom and becomes a Jain monk. Ultimately, he attains Kevala Jnana omniscience and finally liberation. Rama predicts that Ravana and Lakshmana, who were in the fourth hell, will attain liberation in their future births. Accordingly, Ravana is the future Tirthankara of the next half ascending time cycle and Sita will be his Ganadhara.

In Guru Granth Sahib, there is a description of two types of Ramayana. One is a spiritual Ramayana which is the actual subject of Guru Granth Sahib, in which Ravana is ego, Sita is budhi (intellect), Rama is inner soul and Laxman is mann (attention, mind). Guru Granth Sahib also believes in the existence of Dashavatara who were kings of their times which tried their best to restore order to the world. King Rama (Ramchandra) was one of those who is not covered in Guru Granth Sahib. Guru Granth Sahib states:

ਹੁਕਮਿ ਉਪਾਏ ਦਸ ਅਉਤਾਰਾ॥

हुकमि उपाए दस अउतारा॥

By hukam (supreme command), he created his ten incarnations

Rather there is no Ramayana written by any Guru. Guru Gobind Singh however is known to have written Ram Avatar in a text which is highly debated on its authenticity. Guru Gobind Singh clearly states that though all the 24 avatars incarnated for the betterment of the world, but fell prey to ego and therefore were destroyed by the supreme creator.

He also said that the almighty, invisible, all prevailing God created great numbers of Indras, Moons and Suns, Deities, Demons and sages, and also numerous saints and Brahmanas (enlightened people). But they too were caught in the noose of death (Kaal) ( transmigration of the soul).

Besides being the site of discovery of the oldest surviving manuscript of the Ramayana, Nepal gave rise to two regional variants in mid 19th - early 20th century. One, written by Bhanubhakta Acharya, is considered the first epic of Nepali language, while the other, written by Siddhidas Mahaju in Nepal Bhasa was a foundational influence in the Nepal Bhasa renaissance.

Ramayana written by Bhanubhakta Acharya is one of the most popular verses in Nepal. The popularization of the Ramayana and its tale, originally written in Sanskrit Language was greatly enhanced by the work of Bhanubhakta. Mainly because of his writing of Nepali Ramayana, Bhanubhakta is also called Aadi Kavi or The Pioneering Poet.

The Cambodian version of the Ramayana, Reamker ( Khmer: រាមកេរ្ដិ៍ - Glory of Rama), is the most famous story of Khmer literature since the Kingdom of Funan era. It adapts the Hindu concepts to Buddhist themes and shows the balance of good and evil in the world. The Reamker has several differences from the original Ramayana, including scenes not included in the original and emphasis on Hanuman and Sovanna Maccha, a retelling which influences the Thai and Lao versions. Reamker in Cambodia is not confined to the realm of literature but extends to all Cambodian art forms, such as sculpture, Khmer classical dance, theatre known as lakhorn luang (the foundation of the royal ballet), poetry and the mural and bas-reliefs seen at the Silver Pagoda and Angkor Wat.

There are several Indonesian adaptations of Ramayana, including the Javanese Kakawin Ramayana and Balinese Ramakavaca. The first half of Kakawin Ramayana is similar to the original Sanskrit version, while the latter half is very different. One of the recognizable modifications is the inclusion of the indigenous Javanese guardian demigod, Semar, and his sons, Gareng, Petruk, and Bagong who make up the numerically significant four Punokawan or "clown servants". Kakawin Ramayana is believed to have been written in Central Java circa 870 AD during the reign of Mpu Sindok in the Medang Kingdom. The Javanese Kakawin Ramayana is not based on Valmiki's epic, which was then the most famous version of Rama's story, but based on Ravanavadha or the "Ravana massacre", which is the sixth or seventh century poem by Indian poet Bhattikavya.

Kakawin Ramayana was further developed on the neighboring island of Bali becoming the Balinese Ramakavaca. The bas-reliefs of Ramayana and Krishnayana scenes are carved on balustrades of the 9th century Prambanan temple in Yogyakarta, as well as in the 14th century Penataran temple in East Java. In Indonesia, the Ramayana is a deeply ingrained aspect of the culture, especially among Javanese, Balinese and Sundanese people, and has become the source of moral and spiritual guidance as well as aesthetic expression and entertainment, for example in wayang and traditional dances. The Balinese dance for example, retells the story of the Ramayana, with dancers playing the roles of Rama, Sita, Lakhsmana, Jatayu, Hanuman, Ravana, Kumbhakarna and Indrajit surrounded by a troupe of over 50 bare-chested men who serve as the chorus chanting "cak". The performance also includes a fire show to describe the burning of Lanka by Hanuman. In Yogyakarta, the Wayang Wong Javanese dance also retells the Ramayana. One example of a dance production of the Ramayana in Java is the Ramayana Ballet performed on the Trimurti Prambanan open air stage, with the three main prasad spires of the Prambanan Hindu temple as a backdrop.

Phra Lak Phra Lam is a Lao language version, whose title comes from Lakshmana and Rama. The story of Lakshmana and Rama is told as the previous life of Gautama buddha.

Yama Zatdaw is the Burmese version of Ramayana. It is also considered the unofficial national epic of Myanmar. There are nine known pieces of the Yama Zatdaw in Myanmar. The Burmese name for the story itself is Yamayana, while zatdaw refers to the acted play or being part of the jataka tales of Theravada Buddhism. This Burmese version is also heavily influenced by Ramakien (Thai version of Ramayana) which resulted from various invasions by Konbaung Dynasty kings toward the Ayutthaya Kingdom.

The Maharadia Lawana, an epic poem of the Maranao people of the Philippines, has been regarded as an indigenized version of the Ramayana since it was documented and translated into English by Professor Juan R. Francisco and Nagasura Madale in 1968. The poem, which had not been written down before Francisco and Madale's translation, narrates the adventures of the monkey-king, Maharadia Lawana, whom the Gods have gifted with immortality.

Francisco, an indologist from the University of the Philippines Manila, believed that the Ramayana narrative arrived in the Philippines some time between the 17th to 19th centuries, via interactions with Javanese and Malaysian cultures which traded extensively with India.

By the time it was documented in the 1960s, the character names, place names, and the precise episodes and events in Maharadia Lawana's narrative already had some notable differences from those of the Ramayana. Francisco believed that this was a sign of "indigenization", and suggested that some changes had already been introduced in Malaysia and Java even before the story was heard by the Maranao, and that upon reaching the Maranao homeland, the story was " further indigenized to suit Philippine cultural perspectives and orientations."

Thailand's popular national epic Ramakien (Thai:รามเกียรติ์, from Sanskrit rāmakīrti, glory of Ram) is derived from the Hindu epic. In Ramakien, Sita is the daughter of Ravana and Mandodari ( thotsakan and montho). Vibhishana ( phiphek), the astrologer brother of Ravana, predicts the death of Ravana from the horoscope of Sita. Ravana has thrown her into the water, but she is later rescued by Janaka ( chanok). While the main story is identical to that of Ramayana, many other aspects were transposed into a Thai context, such as the clothes, weapons, topography and elements of nature, which are described as being Thai in style. It has an expanded role for Hanuman and he is portrayed as a lascivious character. Ramakien can be seen in an elaborate illustration at Wat Phra Kaew in Bangkok.

A critical edition of the text was compiled in India in the 1960s and 1970s, by the Oriental Institute at Maharaja Sayajirao University of Baroda, India, utilizing dozens of manuscripts collected from across India and the surrounding region. An English language translation of the critical edition was completed in November 2016 by Sanskrit scholar Robert P. Goldman of the University of California, Berkeley.

One of the most important literary works of ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and southeast Asia with the lone exception of Vietnam. The story ushered in the tradition of the next thousand years of massive-scale works in the rich diction of regal courts and Hindu temples. It has also inspired much secondary literature in various languages, notably Kambaramayanam by Tamil poet Kambar of the 12th century, Telugu language Molla Ramayanam by poet Molla and Ranganatha Ramayanam by poet Gona Budda Reddy, 14th century Kannada poet Narahari's Torave Ramayana and 15th century Bengali poet Krittibas Ojha's Krittivasi Ramayan, as well as the 16th century Awadhi version, Ramacharitamanas, written by Tulsidas.

Ramayanic scenes have also been depicted through terracottas, stone sculptures, bronzes and paintings. These include the stone panel at Nagarjunakonda in Andhra Pradesh depicting Bharata's meeting with Rama at Chitrakuta (3rd century CE).

The Ramayana became popular in Southeast Asia during 8th century and was represented in literature, temple architecture, dance and theatre. Today, dramatic enactments of the story of the Ramayana, known as Ramlila, take place all across India and in many places across the globe within the Indian diaspora.

In Indonesia, especially Java and Bali, Ramayana has become a popular source of artistic expression for dance drama and shadow puppet performance in the region. Sendratari Ramayana is Javanese traditional ballet of wayang orang genre, routinely performed in Prambanan Trimurti temple and in cultural center of Yogyakarta. Balinese dance drama of Ramayana is also performed routinely in Balinese Hindu temples, especially in temples such as Ubud and Uluwatu, where scenes from Ramayana is integrap part of kecak dance performance. Javanese Wayang (Wayang Kulit of purwa and Wayang Wong) also draws its episodes from Ramayana or Mahabharata.

Ramayana has also been depicted in many paintings, notably by the Indonesian ( Balinese) artists such as I Gusti Dohkar (before 1938), I Dewa Poetoe Soegih, I Dewa Gedé Raka Poedja, Ida Bagus Made Togog before 1948 period. Their paintings is currently in the National Museum of World Cultures collections of Tropenmuseum in Amsterdam, Netherland. Also Malaysian artist Syed Thajudeen in 1972. The painting is currently in the permanent collection of the Malaysian National Visual Arts Gallery.

Rama, the hero of the Ramayana, is one of the most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace their journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism and is held in such reverence that the mere reading or hearing of it or certain passages of it, is believed by Hindus to free them from sin and bless the reader or listener.

According to Hindu tradition, Rama is an incarnation ( Avatar) of god Vishnu. The main purpose of this incarnation is to demonstrate the righteous path ( dharma) for all living creatures on earth.

Multiple modern, English-language adaptations of the epic exist, namely Rama Chandra Series by Amish Tripathi, Ramayana Series by Ashok Banker and a mythopoetic novel, Asura: Tale of the Vanquished by Anand Neelakantan. Another Indian author, Devdutt Pattanaik, has published three different retellings and commentaries of Ramayana titled Sita, The Book Of Ram and Hanuman's Ramayan. A number of plays, movies and television serials have also been produced based upon the Ramayana.

One of the best known Ramayana plays is Gopal Sharman's The Ramayana, a contemporary interpretation in English, of the great epic based on the Valmiki Ramayana. The play has had more than 3000 plus performances all over the world, mostly as a one-woman performance by actress Jalabala Vaidya, wife of the playwright Gopal Sharman. The Ramayana has been performed on Broadway, London's West End, United Nations Headquarters, the Smithsonian Institution among other international venue and in more than 35 cities and towns in India.

Starting in 1978 and under the supervision of Baba Hari Dass, Ramayana has been performed every year by Mount Madonna School in Watsonville, California. Currently, it is the largest yearly, Western version of the epic being performed. It takes the form of a colorful musical with custom costumes, sung and spoken dialog, jazz-rock orchestration and dance. This performance takes place in a large audience theater setting usually in June, in San Jose, CA. Dass has taught acting arts, costume-attire design, mask making and choreography to bring alive characters of Rama, Sita, Hanuman, Lakshmana, Shiva, Parvati, Vibhishan, Jatayu, Sugriva, Surpanakha, Ravana and his rakshasa court, Meghnadha, Kumbhakarna and the army of monkeys and demons.

In the Philippines, a jazz ballet production was produced in the 1970's entitled "Rama at Sita" (Rama and Sita).

The production was a result of a collaboration of four National Artists, Bienvenido Lumbera's libretto (National Artist for Literature), production design by Salvador Bernal (National Artist for Stage Design), music by Ryan Cayabyab (National Artist for Music) and choreography by Alice Reyes (National Artist for Dance).

Gallery Nucleus:Ramayana Exhibition -Part of the art of the book Ramayana: Divine Loophole by Sanjay Patel.

The Rama epic: Hero. Heroine, Ally, Foe by The Asian Art Museum.

Monier Monier Williams, ^ राम, Sanskrit English Dictionary with Etymology

Monier Monier Williams, ^ रात्रि, Sanskrit English Dictionary with Etymology

Monier Monier Williams, ^ अयन, Sanskrit English Dictionary with Etymology

Arshia Sattar (2016), ^ Why the Uttara Kanda changes the way the Ramayana should be read, Scroll.in

^ Brihadaranyaka Upanishad 4:1:1; trans. Swami Prabhavananda, commentary by Abbot George Burke (Swami Nirmalananda Giri), online at https://ocoy.org/dharma-for-christians/upanishads-for-awakening/the-brihadaranyaka-upanishad/janaka-and-yajnavalkya-1/

Ajay K. Rao, ^ Re-figuring the Ramayana as Theology: A History of Reception in Premodern India (London: Routledge, 2014), 2. ISBN 9781134077359; and Robert P. Goldman, The Ramayana Of Valmiki, Vol. 1: Balakanda, An Epic Of Ancient India (Delhi: Motilal Banarsidass, 2007), 14-18. ISBN 9788120831629

Rajarajan, R.K.K. (2001) ^ Sītāpaharaṇam: Changing thematic Idioms in Sanskrit and Tamil. In Dirk W. Lonne ed. Tofha-e-Dil: Festschrift Helmut Nespital, Reinbeck, 2 vols., pp. 783-97. . https://www.academia.edu/2514821/S%C4%ABt%C4%81pahara%E1%B9%89am_Changing_thematic_Idioms_in_Sanskrit_and_Tamil

Rajarajan, R.K.K. (2014) Reflections on "Rāma-Setu" in South Asian Tradition. ^ The Quarterly Journal of the Mythic Society, Vol. 105.3: 1-14, ISSN 0047-8555. https://www.academia.edu/8779702/Reflections_on_R%C4%81ma-Setu_in_South_Asian_Tradition

^ Hart, George L; Heifetz, Hank (1999). The four hundred songs of war and wisdom : an anthology of poems from classical Tamil : the Puṟanāṉūṟu. Columbia University Press.

^ Shattan, Merchant-Prince (1989). Daniélou, Alain (ed.). Manimekhalai: The Dancer With the Magic Bowl. New York: New Directions.

^ Jain, Jagdishchandra (1979). "Some Old Tales and Episodes in the Vasudevahiṇḍi" (PDF). Annals of the Bhandarkar Oriental Research Institute. 60 (1/4): 167-173. ISSN 0378-1143. JSTOR 41692302.

^ Ardianty, Dini (8 June 2015). "Perbedaan Ramayana - Mahabarata dalam Kesusastraan Jawa Kuna dan India" (in Indonesian).

^ Joefe B. Santarita (2013), Revisiting Swarnabhumi/dvipa: Indian Influences in Ancient Southeast Asia

FRANCISCO, JUAN R. (1989). "The Indigenization of the Rama Story in the Philippines". Philippine Studies. 37 (1): 101-111. JSTOR 42633135.

^ "Ramayana Translation Project turns its last page, after four decades of research | Berkeley News". news.berkeley.edu. 17 November 2016.

^ "UC Berkeley researchers complete decades-long translation project | The Daily Californian". dailycal.org. 21 November 2016.

Arya, Ravi Prakash (ed.).Ramayana of Valmiki: Sanskrit Text and English Translation. (English translation according to M. N. Dutt, introduction by Dr. Ramashraya Sharma, 4-volume set) Parimal Publications: Delhi, 1998, ISBN 81-7110-156-9

Brockington, John (2003). "The Sanskrit Epics". In Flood, Gavin (ed.). Blackwell companion to Hinduism. Blackwell Publishing. pp. 116-128. ISBN 0-631-21535-2.

Buck, William; van Nooten, B. A. (2000). Ramayana. University of California Press. p. 432. ISBN 978-0-520-22703-3.

Fallon, Oliver (2009). Bhatti's Poem: The Death of Rávana (Bhaṭṭikāvya). New York: New York University Press, Clay Sanskrit Library. ISBN 978-0-8147-2778-2.

Goldman, Robert P (1984). The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. Princeton University Press. ISBN 81-208-3162--4.

Mahulikar, Dr. Gauri. Effect Of Ramayana On Various Cultures And Civilisations, Ramayan Institute

Rabb, Kate Milner, National Epics, 1896 - see eText in Project Gutenberg

Murthy, S. S. N. (November 2003). "A note on the Ramayana" (PDF). Electronic Journal of Vedic Studies. New Delhi. 10 (6): 1-18. ISSN 1084-7561. Archived from the original (PDF) on 8 August 2012.

(see also Wikipedia article on book)

Raghunathan, N. (transl.), Srimad Valmiki Ramayanam, Vighneswara Publishing House, Madras (1981)

Sattar, Arshia (transl.) (1996). The Rāmāyaṇa by Vālmīki. Viking. p. 696. ISBN 978-0-14-029866-6.

Sachithanantham, Singaravelu (2004). The Ramayana Tradition in Southeast Asia. Kuala Lumpur: University of Malaya Press. ISBN 9789831002346.

A different Song - Article from "The Hindu" 12 August 2005 - "The Hindu : Entertainment Thiruvananthapuram / Music : A different song". Hinduonnet.com. 12 August 2005. Archived from the original on 27 October 2010.

Ramayana illustrated with Indian miniatures from the 16th to the 19th century, 2012, Editions Diane de Selliers, ISBN 9782903656768

Sanskrit text

Translations

Valmiki Ramayana verse translation by Desiraju Hanumanta Rao, K. M. K. Murthy et al.

[1] translation of valmiki ramayana including Uttara Khanda

Ramayana translated by Ralph T. H. Griffith (1870-1874) (Project Gutenberg)

Prose translation of the complete Ramayana by M. N. Dutt (1891-1894): Balakandam, Ayodhya kandam, Aranya kandam, Kishkindha kandam, Sundara Kandam, Yuddha Kandam, Uttara Kandam

Jain Ramayana of Hemchandra English translation; seventh book of the Trishashti Shalaka Purusha Caritra; 1931

Summary of The Ramayana Summary of Maurice Winternitz, A History of Indian Literature, trans. by S. Ketkar.

Ramayana condensed into English verse by R. C. Dutt (1899) at archive.org

Rāma the Steadfast: an early form of the Rāmāyaṇa translated by J. L. Brockington and Mary Brockington. Penguin, 2006. ISBN 0-14-044744-X.

Secondary sources

Jain, Meenakshi. (2013). Rama and Ayodhya. Aryan Books International, 2013.

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The epic, traditionally ascribed to the Maharishi Valmiki, narrates the life of Rama, a legendary prince of Ayodhya city in the kingdom of Kosala.

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My favourite book is "  Everything happens for a reason"by Katie Allen. It's a fabulous story about a woman who initially looses hope , but how she managed the things and get courage to live her life beautifully.
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Professor Otto Lidenbrock is the tale's central figure, an eccentric German scientist who believes there are volcanic tubes that reach to the very center of the earth. He, his nephew Axel, and their Icelandic guide Hans rappel into Iceland's celebrated inactive volcano Snæfellsjökull, then contend with many dangers, including cave-ins, subpolar tornadoes, an underground ocean, and living prehistoric creatures from the Mesozoic and Cenozoic eras. Eventually the three explorers are spewed back to the surface by an active volcano, Stromboli, in southern Italy.

Name : Daisy Deborah Kashyap
Class : 7th B

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The Secret of the Old Clock is the first volume in the Nancy Drew Mystery Stories series written under the pseudonym Carolyn Keene. It was first published on April 28, 1930, and rewritten in 1959 by Harriet Stratemeyer Adams. Nancy Drew is a 16-year-old high school graduate.

Name : Daisey Deborah Kashyap
Class : 7th B

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My favourite book is the mystery of 99 steps this book was published in 1 december 1965 the author of this book was
Ghostwriter Harriet Stratemeyer Adams
This book is a detective novel for children's
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I like many books like nancy drew diaries, Harry Potter and other books but I mostly like biography of famous person such as Nikola Tesla and my favourite book is Wizard:The life and times of Nikola Tesla biographies of a genius the writer of the book was Marc J. Seifer. Published in 1996.       [ Wizard] brings the many complex facets of [Tesla's] personal and technical life together in to a cohesive whole. At least it is a motivational and inspirational book.

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This is a self-help book with a motivational and practical approach to achieving success in life. The author of this book is Shiv Khera. In 1998 Khera published his first book 'You can win' (Jeet Aapki).

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Class- 7th (B)

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My Favourite Book 📙Name Is To Kill A Mockingbird🕊️🕊️

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My Favourite Book 📙Name Is To Kill A Mockingbird🕊️🕊️

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It is my favourite book because it was  written by Harper Lee and he is my favourite english writer📚 .He live in America 🇺🇸And this book published in 1960. This  book take very knowledge about our life. 🍁🍁
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Harry Potter and the Cursed Child is a 2016 British two-part play written by Jack Thorne based on an original story by J. K. Rowling, John Tiffany, and Thorne. Previews of the play began at the Palace Theatre, London, on 7 June 2016, and it premiered on 30 July 2016.
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Authors: J. K. Rowling, Jack Thorne, John Tiffany

Name :- Prateek Kumar
Class:- 8-B
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Harry Potter is a series of seven fantasy novels written by British author J. K. Rowling. The novels chronicle the lives of a young wizard, Harry Potter, and his friends Hermione Granger and Ron Weasley, all of whom are students at Hogwarts School of Witchcraft and Wizardry. The main story arc concerns Harry's struggle against Lord Voldemort, a dark wizard who intends to become immortal, overthrow the wizard governing body known as the Ministry of Magic and subjugate all wizards and Muggles (non-magical people).

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Ramcharitmanas, version, written in Hindi, of the Sanskrit epic poem the Ramayana, one of the masterpieces of medieval Hindu literature and a work with significant influence on modern Hinduism. Written in the 16th century by the poet Tulsidas, the poem is distinguished both by its great expression of love for a personal god and by its exemplification through its characters of the ideal conduct of a husband and ruler (Ram), wife (Sita), and brother (Lakshmana).
Name- Gayatri Rajak
Class- 7 B

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Harry Potter is a series of seven fantasy novels written by British author J. K. Rowling. The novels chronicle the lives of a young wizard, Harry Potter, and his friends Hermione Granger and Ron Weasley, all of whom are students at Hogwarts School of Witchcraft and Wizardry.
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THEA STILTON AND THE SPANISH DANCE MISSION

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This book is written by Elisabetta Dami...This book is about 5 friends adventures.... Nicky, Colette, Violet, Paulina and Pamela they all are from different parts of the world but within a small period of time they are best friends and also not less than sisters... My favorite character is Colette....They all are from Mouseford Academy. This story is full of mysteries....And I love mystery stories...

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Godaan is a famous Hindi novel by Munshi Premchand. It was first published in 1936 and is considered one of the greatest Hindi novels of modern Indian literature.

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My Favourite Book  is panchatantra . Panchatantra is a popular  book and it is a collection  of moral and short stories.  Vishnu Sharma  composed this  book . 

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Harshita kumari 7 (A)

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The name of my favourite book is ' MY Big Encyclopaedia of our Space and Universe '. In this book there are many topics about the space and universe, I love this book because I like to read about space and univers. It is like magic ✨  This book is written by Deepika Jain, edited by Dharna Saxena, designed by Manish Sharma and Ravinder Singh, ilustrated by Chandoo Gurung,Vikas, Rajeev, Rajendra and Ajay.        Thank you.    My name is Tamanna Baruah of class VII A...

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This book has 7 awesome series written by British author J.k Rowling this novel chronicle the live of a young wizard.
Thank you 😎😎
Name=Md Amaan Anwar
Class=7A
Roll no=24

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My Favourite Book Is Harry Potter Series. Harry Potter is a Seven Fantasy novels written by British Author .J.K.Rowling. The Novels chronicle the lives of a young wizard, Harry Potter, and his friends Hermione Granger and Ron Weasley, all of whom are students at Hogwarts School of Witchcraft and Wizardry.

Thank You😊😊