BCU- 2nd Sem. Additional English- All Lessons Summary

0:00 Hello friends, welcome back to my channel MKkesh English. Dear friends, in this video I'm going to provide the all the chapter summary in single video that's about second semester additional English under Bangaluru City University. This video is only for the BCU students who belong to the second semester all the courses either you belong to BCOM, BBA, BSc, BCA or any other course. Additional English syllabus is common for all the courses under BCU second semester. So due to the lack of time I could not make the single videos. So what I what have I decided here? I'm going to give you all the lessons summary in single video. In one video in one video I'm going to give you all the

0:47 seven chapter summary. So you need to have patience because it might be 1 hour more than 1 hour long video. Okay, let's begin it. Let's have a look at the syllabus. You have those seven chapters. Sorry, Jaffer, East and West, the weight Pakistan mapping Bangalore sandalwood, soap, the mad. These are the seven chapters you have here. Then under under language component, slogan write, slogan writing, leaflet writing, proofreading sim symbols composing and invitation. So I'm unable to give you the language component part. You can go through the textbook. But at least in this video you'll be getting all the seven lessons summary in single video. So stay connected till the end of the video. Let's begin. I'll be quite very fast because it's very longest video.

1:34 Okay. So the lesson number one you have a story here. Sorry Jaffer by Wulga. Sorry Jaffer by Wulga. That is P. Alita Kumari. Uh it's written by P Alita Kumar Walga. It's very short story that deals with the theme of communal harmony, I'm sorry, communal harmony, cultural conflict and social responsibility. The story set against the backdrop of 1990s India. The narrative explores the strained relationship between two families of different religious backgrounds. The story revolves around Ramar Rao who is a middle-class Hindu man and his interaction with Jaffer Ali who is a Muslim friend who comes seeking

2:21 shelter for his daughter Nazima. So through the lens of Ramarra's family dynamics and the interaction with Nazima, the writer Wolga examines the complexities of communal prejudices and often unspoken tensions that arise from them. So that's a brief introduction. Now let's have a discussion in detail. So the story begins with Ramar Rao who is a middle-aged man who cherishes his Sunday routine of reading the newspaper. His only luxuries are waking up late and reading the paper. But his wife Parvati who continuously interrupts him with the household demands. Ramaro recalls his deep friendship with Jaffer Ali, a

3:07 Muslim book seller whom he met in his youth. Their bond was built on shared love for literature language because Jaffer taught Ramaro Udu and and Ramaro also improved Jaffer's Telugu. So in this manner they had a cultural exchange and the language exchange. Their families were close. Parvati and Jaffer's wife Fatima were good friends. They celebrated festivals together. However responsibilities career struggles and family obligations gradually made lot of distances between them. Then after 20 years, Jaffur visits Ramaro with his daughter Nazima who has secured a bank job in Hyderabad and needs a temporary accommodation.

3:54 So Ramaro is overjoyed. He's very happy. But his younger son Vinn reacts with hostility. He openly expresses his his dislike for the Muslims, mocking mocking Nazim's burka and questioning why his father has Muslim friends. W's behavior shocks Ramaro and Parvati who had never noticed his growing religious intolerance. They realized that while they were busy securing the children's futures, they failed to instill secular values in them. Now Nazima though very polite, she's very firm in her Muslim identity. When Parvati suggest When Parvati suggest she stop wearing the

4:41 burka to ease the tension to calm down the tension. Nazima responds that just as Hindus wear or or apply bindi she also wears the burka as a marker of her faith. When his when his fanaticism becomes more pronounced, he sports a large kum uh bhu means to say kum vermillan mark as a Hindu symbol something like tilak refuses to eat with nazima and watches TV shows which glorifies Hindu nationalism. Ramaro is torn between his love for his old friend and his inability to control his son's bio sorry his son's botry. He realizes that the society he once knew where

5:28 Hindus and Muslims coexisted together and now the society has changed. Nazima eventually moves to a Muslim majority area feeling unwelcome in Ramaro's home. Jaffer Ali never visits again. Ramaro is left with guilt and helplessness muttering saying sorry Jafar Ali which is a symbolic apology for the failure for the failure of his generation to preserve secularism. So the story ends with Vine enjoying over the removal of Pakistani cricketer Wasim Akram from the team while Parvati loses interest in cricketer altogether which symbolizes the death of shared

6:14 cultural spaces. So that's the lesson number one. So this is how I'll be quite rapid giving you the summary. Lesson number two, East and West written by Rabindat Raendra Nath Tagore. Tagor's essay, East and West critics the superficial engagement between Western and and and Eastern civilizations which argues that true understanding requires mutual respect and spiritual exchange rather than domination. He reflects on the failures of western colonialism and the erosion of human connections and the need for a for a harmonious meeting of ideals. Superficial understanding versus true sympathy. Modern travelers often

7:00 generalize foreign cultures without deep engagement, reducing people to specimens of knowledge rather than individuals. Tagore says that westerners in the east frequently focus on flaws forming rigid judgments without empathy. True understanding requires sympathy and emotional connection not just observation. Collective ideas versus individual humanity. Tagor says both east and west are trapped in collective ideologies. East believes in cast system that is institutional or separating. West believes in nationalism, imperialism which is very mechanical and destructive. So these systems obscure

7:48 the complete truth in man reducing individuals to passive representatives of their communities. The west propose propo uh sorry the west purpose without humanity. Tagor compares western imperialism to a huge demon which is powerful but soulless driven driven by greed rather than moral values or the moral ideals in Japan. He contrasts traditional hospitality with modern western inhospity which is cold utilitarianism devoid of spiritual warmth. You won't get any spiritualism over there. The West mission should be to teach not exploit. Yet its collective idea is

8:35 destructive, enslaving weaker nations, a call for spiritual exchange. The the east offers spiritual depth, a sense of infinite and harmony with the nature. The west offers science, progress, material mystery. True progress requires both the right hand which wields the sword which has the neat of the left which holds the shield of safety. examples of of hope and f and failure. uh Tagor says that failure failure means European colonism in Africa Africa it's it's a quote from the cap to Cairo where authors admit

9:23 exploitation is necessary for profit hope the story of uh Hamar the story of hammer grain a Swedish Swedish man who selflessly served India out of love for Ram moan Royy's ideals showing how individuals can bridge divides The need for mutual respect. The east is waiting to be understood not dominated. The west must move beyond passion to ideal. The meeting of east and west should be like akbas vision uniting hearts not exploiting differences. So in this way let's conclude the essay here. East and West. Tagor argues that West material power must be tampered by the east spiritual wisdom. Without

10:10 mutual respect, the encounter between civilizations will remain destructive. So the essay ends with a request with a plea. What's a request? Teor says, "Man is man, machine is machine and never the when shall wet. Never the twin or the when shall wed true progress requires both science and spirituality power and compassion east and west united in truth. So that's a lesson number two. Now we are moving to the lesson number three the weight written by damodar mao. So the weight is a short story which shows the themes of miscommunication pride and the consequences of meddling in others relationships.

10:56 The main hero of the story is here Viraj. He's unable to concentrate at work because of his unresolved feelings towards SI who who avoids him after his sister's harsh judgment about her past. The conflict begins from a misunderstanding started by Vira's sister who condemns Si without consulting Viraj assuming he would not confront SI due to his affection for her. So let's see the story in detail. So this situation no this situation demonstrates how assumptions and the lack of communication can strain relationships and lead to unnecessary unnecessary heart attack not heart

11:43 attack heart attack means to say dilkad. The narrative underscores the need for open communication understanding in the relationships and how unresolved issues from the past can affect present and future actions. So Moazo Damod Muazo's story deals with the complexities of human relationship, societal norms and personal courage. It highlights the pain of misjudgments and the importance of empathy and support in overcoming personal and societal challenges. So the main characters in the story are here Vira who is in love with Si but upset because she's ignoring him. Sil is Vir's girlfriend who stops talking to him after his sister insults her. Didi

12:30 that is Vira's sister. She interferes and shames Si for having a past relationship. A secret couple, a man and woman having an affair later revealed to be S's colleague and her lover. So these are the characters. It's very longer story. The breakup. The story begins here with the breakup. Viraj and Si are in love but Didi that is Vir's sister finds out that Sai had a boyfriend in college. Interesting story it seems. Didi insults Si calling her damaged goods without asking Vira opinion. Si gets hurt cuts off all contacts with Vira. Vira is angry at Dei but doesn't know how to fix the things with SI.

13:17 Five months passes pass. Vira is still heartbroken. On Sil's birthday, he tries calling her but she doesn't answer. He goes to a secret place where they used to meet remembering the happy times. While sitting there, Vira accidentally sees a man and a woman having romantic moment. He feels awkward but he keeps watching. The next day, he sees the same woman near Sally's office. Later he sees them again at the same place but this time a violent man that is the woman's husband attacks them. The boyfriend runs away and the husband drags the woman off. Vira is shocked but doesn't help. He's scared. The next day Vira meets Sil

14:05 and tells her what he saw. She listens but walks away without saying anything. Later she calls him ask him to come for dinner. The woman is a colleague. Now at dinner they are having dinner. There Sil reveals the truth. She says the woman is a colleague. She was forced to marry the violent man but loves somebody else. The person whom Vir saw after the attack she left her husband and will now marry her real lover. Now what is the why this story matters here? The story ends here. how this story matters here. The story shows how family interference can ruin relationships. It teaches that true love

14:52 requires patience and understanding. It highlights gender inequality. Why is a woman's past is judged but not a man's a man's past is not judged. So what's the final message? Love wins if you wait and fight for it. Don't let others control your happiness. A man fights for his love after his sister's interference while another woman risk everything for hers showing that true love is worth the wait. [Music] Title is here Pakistan poem's title is here Pakistan written by Indra Gowami.

15:38 So let's begin it stand number one directly the poet says oh Pakistan celestial land gives us your heart and take our heart in return. The poet lovingly addresses Pakistan as a heavenly beautiful land. She's not showing any hatred or any anger but love and desire. She requests Pakistan to share its heart with India and accept India's heart also. This exchange of hearts stands for mutual love, friendship and understanding. Stan number two, the poet says, "Once we share the same sky, the sky with the same sun, we share the same pain like twins on the battlefield to remove the

16:23 dust." This tangerlects on the past before partition. India and Pakistan were once a single country. People lived under the same sky, enjoyed the same sunlight, shared the same joys and sorrows. The line like twins on the battlefield shows that both countries fought together perhaps against the British suffer together. To remove the dust means to clear away the misunderstanding and the problems. But even while trying they suffered pain together. Strangle number three, the poet says, "Now our flesh is ripped apart, but that meandering barbed wire fence. Now there's a deep pain and separation. The barbed wire, the barbed wire fence here

17:11 refers to the border between India and Pakistan." The poet says, "This fence is like something this fence is like something that has cut through the flesh causing the real emotional pain." The countries that were once one body are now painfully torn apart. State number four. Oh, they have drawn that dividing line on a flimsy flimsy paper. That line of agonian tears. Can anyone draw that line in a raw flesh inside our heart? The political leaders divided Indian Pakistan with a simple line on a map. A paper decision. But that line caused real sorrow, suffering, and tears for millions. The poet asked a

17:58 powerful question. Can such a line be drawn inside people's hearts and emotions? Hearts are still connected despite the borders. Strength number five. The poet says, "Friends, be happy where you are now. Memory never fades. Poets say distance only purifies it." She speaks to the people of the poet speaks to the people of Pakistan with warmth calling them friends. She wishes them happiness in their own country. She believes that even though there's a distance, memories of the past never fade. In fact, being apart only makes the memories stronger and purer. Strategy number six, the poet says, "We

18:43 sat under the same tree, enjoyed the fragrance of the same flower till the time like a dagger cut those rivers into several pieces. Destroyed the mountains in the flower gardens where we had played." Here the poet recalls a childhood innocence and unity. People from both sides sitting under the same tree enjoying the same flents. But then the partition cut the country like a knife dividing rivers, mountains and gardens even nature was divided by the by human decisions. Stan number seven. And those banks where we had counted those figuroled waves like the honey leen lips of the dms. The

19:30 poet describes the beautiful rivers in the and the river banks where they once played and admired nature. The waves are described in romantic poetic language figolled and like the lips of pretty young woman. This shows how much beauty and the joy existed in the shared land before division. The poet further says we wore the same clothes. We shivered in winter in and in summer our sweat slid down our backs. We enjoy the same wine from the poems of Galid M and Jo Z. The poet emphasize the cultural unity. The people of India and Pakistan who once dressed alike experience the same seasons and same weather. They used to share the udu

20:17 poetry from famous poets like Galip Min. This shows that the two countries were once united in culture, feeling and art. Stranger number nine. We cry together in pain under the blood stained sky. She reminds us that both countries has suffered deeply especially during partition wars and conflicts. The bloodstained sky shows the violence and the loss of innocent lives. It's a dark and painful image that reflects the emotional and physical damage caused by separation. Stranger number 10. Oh Pakistan celestial land give us your heart and take our heart in return. This tanger repeats this tanger repeats the poet's

21:03 emotional appeal despite all the pain she still believes in peace love and emotional unity her believes the same let our hearts connect once more. Further she says now we need not speak now only silence speaks in a clear voice. The poet says words are not necessary anymore. Silence is more powerful, more honest and more emotional. True feelings and pain are beyond words. Silence expresses them better. Finally, oh Pakistan, silence can bring the fragrance of a mother's soul. Silence can reveal the heavenly beauty of Satlut, Chinab and the Red River of the East. Silence can express the things

21:49 that words cannot like the love of a mother or the natural beauty of rivers shared between the two nations satlab and the red river. These rivers are the symbols of unity and peace and silence can bring the memory alive. Further silence can be loud like a million voices. Pakistan celestial land. Our eyes mist our eyes misted by the smoke of blossoming blossoming gunpowder. Our soul wounded by the unknown fires. Poet says silence is not empty. It can be as powerful as a million voices calling for peace. But sadly the present is filled with violence, war and sorrow

22:37 which is shown by gunpowder and unknown fires. The poet mounds this reality. Finally, may these eyes now witness the sun new sunrise on the banks of Satlaj Shinab and in the red river of the east. The poet hopes for a new beginning, a new sun, new sunrise, a peaceful future where love and unity return to the shared rivers and lands. She wishes to see peace on the same rivers that once symbolized harmony. Oh Pakistan celestial land, give us your heart and take our heart in return. The poem ends with the same heartfelt plea, exchange hearts, build peace, restore

23:24 love. The repetition emphasizes the deep desire for reconciliation and unity between the two nations that were once one. So hence the poem is not political poem. It's a deeply emotional. It speaks of shared memories, broken bone bonds and the hope for hope of rebuilding bridges through understanding, silence and love. Indra Gowami gently urges us to remember the past and imagine a peaceful future beyond hatred and war. So now we are moving to the lesson number five. Just a moment. Just a minute. I need to just a minute. Just a minute. I have to

24:09 put on my charger on. I need to put my laptop on charge. Please have some patience. I'm afraid the battery will not go off. Just a minute guys. So, it's a continuous video and uh there's no break. Yeah, it's on. I'm safe. Okay, now we are moving to the lesson number five. Mapping Bangalore written by Shashi Desh Pande. It's quite long description so I'll be more rapid. So mapping Bangalore is a very personal

24:55 essay by Shashi Desh Pande in which she shares her memories and experiences of living in Bangalore. Through her reflections, she traces the city's transformation over the years from a peaceful slope paced town to a busy modern city. The essay explores the themes of identity, memory, belonging, belongingness, showing how deeply a city can shape a person's life. So in this essay, you will remember all the important places of Bangalore or you may also think, oh, I'm living nearby. Okay, let's see how. First arrival in Bangalore in 1956. Shashidesh Pand's family moved to Bangalore in 1956 before Karnataka officially became a state. At that time Bangalore was seen as less

25:42 glamorous than Msore. The city had a feudal feel. People respected the Maharaja very deeply. Transportation was old-fashioned like Jatkari means to say horse cars were very much common and bicycles were the main two wheelers. Girls were long sorry girls wore long balloon like skirts and women always wore flasks in the hair. The family initially stayed in the modern Hindu hotel near Anandara near Anandara Circle close to Majestic and Gandhiaga. Their first impressions included the mixed smells of incense, flowers, coffee and sambar. The Canada spoken in Bangalore sounded strange to them. It was mixed with English and locals found their own Canada very odd. The the the

26:31 family quickly moved from hotel to a temporary house in Nunaga near the railway tracks. They enjoyed watching trains and noticed the house shiny red color red floors and cool interiors during rain. This house had a host. This house had a host with a curious family life. But they left soon after. Their first permanent home was in Kumar Park, a modest housing board house with one uh with one halu two rooms. I'm I'm sorry. Rooms room. Sorry. So we saying hello room. Right. Uh at a play reading in this house at a play reading in in this house all footwear was stolen while people sat

27:18 inside highlighting uh the custom of removing shoes before entering. So Bangaloreians were not very friendly these days. Ne neighbors mostly kept to themselves though festivals invitations broke some barriers. Living so close to others the author began noticing the repetitive restrained lives of housewives. This would later influence her writing. Across their houses, across the house, there was a boy's hostel used for weddings. In summer, music from from Canal and Tamil films would play. This was her introduction to South Indian movie culture. Very different from Mumbai's Bollywood. So, KG road that is keegora road was full of big dramatic movie posters mostly showed Tamil

28:05 movies. Only few theaters like Majestic and Campeura showed Hindi films. She remembered seeing C and Madumati movie. She began law college at Massur Bank Circle. Walking through Shashadiram Park. Despite cat calls from young men at large, she maintained her dignity. She recalls the sounds and the smells, temple bells, flower markets, horse dung. Bangaloreans seemed old-fashioned and peaceful. But surprisingly for her there were many wine shops unlike tea total unlike the tea shops in from in Bombay. So Shashidesh Pande she's a north Indian marathi or maybe from Bombay and she has come to Bangalore for the first time to pursue her um LLB

28:51 1990s. So Shashidesh Pande adop adapted to Bangalore's slow pace relaxed way of life and shopping style. An example is here. She and her mother spent two full day picking out stones for wedding jewelry sitting in an open shop. Sari shopping was in chickp followed by dosa treats in Bellipet. Occasionally they visited the contonment that's nearby MG road and commercial street for English movies and and outings. So this part of the town something like a foreign country. She remembers getting lost with her father in Kaban Park. Very lush and quiet place in those days. Now when her father wanted to move to Malays, she was

29:36 disappointed. It seemed very old fashioned and boring place. But they moved anyway. Males had large traditional houses owned by aristocrits, jamidas, rajas. Their house was small in comparison but became a hub for theater and literature. She recalls visits by famous personalities like Masi Wenesh Ayanga, Dr. Shivaram and young Girish Kasaravali. And her life in Malaysia meant walking everywhere to the market, post office, smelling refreshingly ground coffee and hearing train whistles, watching shadows and walking past very fast on empty evening roads. So it was a walking locality a big contrast to today's car

30:23 dominated cities. Nemans after marriage she returned to Bangalore with her husband who got a job at Neimans. The area felt isolated. It was known as mental hospital. People hesitated to call it by its official name. Their campus was wild and undeveloped. Nomads they used to sleep in the porch. A cobra lived in the backyard and even the snake catcher also gave up. She was surrounded by the places with unfamiliar names like uh by Rasandra, Bisundra, Lakasandra even I'm unable to pronounce. She was drawn to the mysterious Christian cemeteries nearby but never got to explore them. Then next moment is here. A damp cockroach filled house in

31:09 Baneshankri. Banankri during heavy rains. Despite her new home being built everywhere, she felt creatively blocked. Her only comfort was watching the hills and monsoon clouds from the terrace. She saw Padmanabanagra emerging in the distance. The closed packed homes were stifling. They moved again. Then afterwards they moved to Ashoka pillar. Then they came back to Maleshum into a flat built by her father above his old house. But now Maleshwara had changed. Apartment blocks replaced old homes. New generation of children played cricket where trees were once stood. Her father washed the sky for rain. The traffic was

31:55 worsening. This made them decide to build their own house in Jayagar. in Janagar surrounded by retired engineers and karna speakers they finally felt at home like all home is to say comfortable like all residents they planted trees um neem gulmo mohar and they became a part of the city's living landscape she knew the best place for food and groceries she often visited her mother in Malays until her death which served and and which served the emotional connection Janaga truly became home and from there threats spread out to other localities. Defense colony, Mati, Koram, Mangala. Her final thought says here, how much land does a man

32:42 need? Small plot just 40 by 60 ft was enough to root them in Bangalore. So, conclusion very interesting essay. So in this essay mapping Bangalore, Shashid Desh Pande reflects on her long and intimate relationship with the city as it transformed from a quiet traditional town into a bustling modern metropolis through vivid memories of home, streets, people and everyday experience. She traces not just a changing face of Bangalore but also her own journey of growing, adapting and finally belonging. The city with its shifting geographing and social fabric becomes the more more than a backdrop. It becomes a part of

33:28 her identity and in the end she realizes that while the physical city may change what truly remains is a emotional map drawn through the years of living remembering and loving a place one calls home. So now we compare ask your grandparents how the Bangalore was earlier and how is it today. So moving further very fast rapidly. Uh sandalwood soap written by the Tamil writer Peruml Murugan. Sandalwood soap is a short story from the collection of sandalwood soap and other story written by Perumal Murugan translated by Kavita Mulidharan. The story is about a young boy whose job is to police the toilets in Moffusel bus

34:16 stand and urge the users to emerge out sooner. Come out as soon as possible. That means the story narrates a futile attempt of a young boy's request to be taken back to to his hometown. So the story is about a young man who meets a young boy in a dirty bus station toilet. At first he thinks the boy is just another beggar but then the boy recognizes him and says he's from his hometown. He says I'm from your hometown. The boy the boy is Saras Sakasan. Sar Sakasan someone the man remembers. The boy begs him for help saying he works in the toilet cleaning and knocking the doors and that he's miserable, tired and dirty. He says he

35:03 smells so bad that he can't eat and doesn't even have soap to clean himself. The man feels very sorry and also confused. He gives the boy some tea and a bar of sandal soap, sandalwood soap, but doesn't take him back to his village like the boy asked. He promises to help later when he returns from work in Cotor. 3 months passes. 3 months pass before the man returns to the same bus station. He remembers the boy and sees him still working there. At first, he avoids him out of guilt, but then he speaks to him. The boy doesn't show any anger. He's friendly, shows maturity, and even gives the man some of his saved money to pass on to his mother when he goes back to

35:48 his native. But he asked the man not to tell his mother that he works in a toilet. As the boy walks away, he smiles and says he still uses the sandalwood soap the man had given him small comfort in his difficult life. So hence we can say that it the story shows a brief but emotional meeting between a man and a poor child from his hometown. It highlights child labor, human suffering, helplessness, and how even a small kind act like giving soap can bring some comfort to someone in a worst situation. So friends, now we are coming to the last lesson. The mad, it's a poem by K.

36:35 Sachidanand, right? The mad, the last poem, the mad is a thoughtprovoking poem by K. Suchinandan famous Indian poet who writes in Malayalam as well as in English. In this poem the poet challenges the traditional idea of madness by showing how so-called mad people actually live in a world full of imagination, purity and deeper truths. They do not follow the rules of society like cast, religion or logic and instead see and feel the things in the ways that normal people cannot. The poem suggests that madness may be kind of higher understanding of freedom or freedom

37:21 rather than an illness. So through the empathy the poet asks us to see mad people not with pity or fear but with respect and wonder. So this poem is about I have not given lines I'm directly giving a summary. So this poem the mad poem is about the people whom society calls mad. The poet says these people are not tied to cast, religion, gender or any ideology. They live in a world beyond our understanding a different reality full of innocence, wonder and imagination. Their language and thoughts are are not dreams but something deeper. The love is pure and bright like moonlight. They see gods we

38:06 don't know. They believe flies and insects. They believe that flies and insects have souls and often they imagine the things that seem strange to us. For example, trees bleeding, lions roaring in the streets. They imagine like this, like this. Sometimes these mad people they notice the same beautiful things as we do like a kitten's shining eyes but they also sense the things which we cannot. For example this they feel that ants are singing. Their actions may look very odd but in the in their minds they might be calming storms or stopping volcanoes. They experience time differently. What feels like a century to us is just a few

38:52 seconds for them. So in those seconds they may imagine traveling to Christ, Buddha or even the origin of the universe. They keep moving because in the world the earth is still burning with energy. So in the final line the poet says the mad are not mad like us. Wow, what a nice and nice line. The mad are not mad like us. This means the people we call mad might actually see and feel more deeply than we do. They just live in a world we cannot understand. So hence we can say that the poem mad the mad suggests that so-called mad people are not truly mad. They live in a deeper more poetic reality full of imagination,

39:40 sensitivity and innocence. Society may reject or ignore them but the poet respects the unique way of seeing the whole world. So dear friends, dear second semester additional English students who belong to BCU. This is how I have tried my best in a very short duration to give you the seven lessons summary in single video only on the based on the demand. Though I had planned to make the video separately but I don't have much time because the exams are very much near and I require a lot of time to prepare separate videos. So I hope this video will definitely help you. If you feel that it's helping you a lot, please do write something comment box and click on

40:27 the like button. Subscribe the channel if you not yet done it and also forward this video to all the additional English student those who don't have access where the teachers are I mean those who don't have access to any of the study material. So thank you so much wish you all the best for examination. God bless you.