Nothing very exciting happened in Hadali. Life had a soporific routine. My grandmother rose well before dawn to milk the buffaloes and put the milk in an earthen pot over smouldering embers of pats of buffalo dung. She went out into the open with neighbouring women to defecate. She pulled up a couple of buckets of water from the well and bathed herself under starlight as she mumbled the morning prayer, Japji. She spent the next half hour churning butter and buttermilk, reciting her prayers as she did so. Then she woke me up.
I was allowed to defecate on the rooftop where the hot sun burnt up everything exposed to it. I washed myself. She combed my long hair and plaited it: being Sikhs we did not cut our hair. I got out my wooden takhti (slate) smeared over with yellow gaachnee (clay), my reed pen and earthen soot-inkpot. She got a bundle of stale chapatis left over from the previous evening’s meal and wrapped them in her dupatta. We set out together for the Dharamsal-cum-school. Pye-dogs awaited us at our threshold. We took turns tearing up pieces of chapati and throwing them to the dogs. We kept a few in reserve for our return journey.
The Dharamsal was a short distance from our home. I was handed over to Bhai Hari Singh who was both granthi and teacher. I sat on the floor with other Hindu and Sikh boys and chanted multiplication tables in sing-song.
My grandmother went to the large hall where three copies of the Granth Sahib were placed side by side on a low table. Beneath the table was an assortment of spectacles discarded by worshippers for the use of anyone they fitted. After chanting the tables, Bhai Hari Singh wrote the letters of the Gurmukhi alphabet on a board for us to copy. Though bent with age, he had a terrible temper. Any mistake he spotted on our wooden slates was rewarded with resounding kicks on our backsides. Mercifully, the lesson did not last more than an hour. My grandmother and I walked back, giving the village dogs all that remained of the chapatis. While she busied herself sweeping the floor, rolling up beds and cooking the midday meal, I went out to play hop-scotch or tip-cat (gullee-dundaa) with boys of my age.
What we did in the afternoons depended on the time of the year. Desert winters could be very cold and the days very short. There was more to do and less time to do it in. But the real winter lasted barely forty days. After a brief spring, the long summer was upon us. It became hotter day by day with temperatures rising to 125° F. We hardly ever had any rain. Our tobas (ponds) were filled with brackish rainwater coming down the Salt Range. Some of it percolated into the wells. Only a few of these wells, which were brick-and-cement lined, yielded potable water fit for human consumption.
For some reason brackish wells were referred to by the male gender as khaara khoo; those which yielded sweet water were known by the diminutive, feminine gender as mitthee khooee. Most of us had pale yellow teeth with a brown line running horizontally across the upper set. This was ascribed to the impure water we drank. No matter what time of year it was, my grandmother spent her afternoons plying the charkha while mumbling Guru Arjun’s Sukhmani – the Psalm of Peace. My memories of my grandmother are closely linked with the hum of the spinning wheel and the murmur of prayers.
The long summer months were an ordeal. The hot sands burnt the soles of one’s feet. Going from one house to another we had to hug the walls to walk in their shadows, deftly avoiding blobs of shit left by children who too had found the shadows the coolest places in which to defecate. We spent most of the day indoors gossiping, or drowsily fanning away flies. It was only late in the afternoon that camels and buffaloes were taken to the tobas for watering. The buffaloes were happiest wallowing in the stagnant ponds. Boys used them as jumping boards.
At sunset the cattle were driven back, the buffaloes milked and hearths lit. The entire village became fragrant with the aroma of burning camel-thorn and baking bread.
Boys formed groups to go into the sand dunes to defecate. While we were at it, dung beetles gathered our turds into little marble-sized balls and rolled them to their holes in the sand. We had a unique way of cleansing ourselves. We sat on our bottoms in a line. At a given signal we raised our legs and propelled ourselves towards the winning post with our hands. By the end of the race, called gheesee, our bottoms were clean but full of sand.
Later, in the night and during the early phases of the moon, we played kotla chapakee, our version of blind-man’s buff. Full-moon nights on the sand dunes remain printed in my memory. We ran about chasing each other till summoned home for supper. The one threat that worked was that we might be kidnapped by dacoits. We were familiar with the names of notorious outlaws like Tora and Sultana who had spread terror in the countryside because of the number of murders and abductions they had committed.
Next to dacoits we most feared sand storms. We were used to living with dust-raising winds and spiralling dust-devils, but haneyree or jhakkhar were something else. They came with such blinding fury that there was little we could do besides crouching on the ground with our heads between our knees to prevent sand getting into our nostrils, eyes and ears. There were times when so much sand was blown that the rail track was submerged under it, and no trains ran till it was cleared. But it purged the air of flies and insects, and for the following day or two the air would be cleaner and cooler.
After the evening meal we went to our rooftops to sleep. My grandmother, who had already said her evening prayer, Rehras, recited the last prayer of the day, Kirtan Sohila. She rubbed clotted cream on my back. If her gentle ministrations did not put me to sleep, she would tell me anecdotes from the lives of our Gurus. If I were still wide awake, she would point to the stars and reprimand me: “Don’t you see what time it is? Now chup” (shut up).
The nicest time in the summer was the early morning. A cool breeze blew over the desert, picking up the fragrances of roses and jasmine that grew in our courtyards. It was the time for half sleep and fantasising. It was all too brief. The sun came up hot, bringing with it flies and the raucous caw-cawing of crows. The blissful half hour that Urdu poets refer to as the baad-e-naseem (zephyr of early dawn) came to an end all too suddenly.
Little happened in Hadali to relieve the tedium of our daily routine. There was a murder or two every other year. But since murders were confined to the Muslims, we never got overexcited about them.
Once a year there were tent-pegging competitions on the open ground near the railway station. Competitors lined up on their horses and, at a given signal, galloped towards the stakes waving their spears and yelling “Allah Beli Ho” (Oh Allah is my best friend). After piercing the stakes they waved their spears triumphantly for all to see. They often raced passing railway trains and kept pace with them till their horses ran out of breath.
I remember the first time a Sikh brought a bicycle to Hadali. He boasted that he would outrun any horse. Before a horseman could take up his challenge, we boys decided to take him on. Hadali had no metalled road and the cyclist was still wobbly on the wheels. He fared very poorly as his cycle got stuck in the sand. He became the laughing stock of the village and was thereafter mocked with the title “Saikal Bahadur” – brave man of the bicycle.
I returned to Hadali three times after shifting to Delhi. The first time, to be initiated into reading the Granth Sahib. My elder brother, a cousin and I were made to read aloud the Japji in front of the congregation and asked to swear that we would read at least one hymn every day. None of us was able to keep our promise for very long. I went there next when practising law in Lahore. I drove to Hadali with a friend whose cousin was the manager of the salt mines. As we pulled up near the railway station, tears welled up in my eyes. I resisted the urge to go down on my knees and kiss the earth. I walked up to the Dharamsal and to the house where I was born. A man who was risaldar in the viceroy’s bodyguard recognised me and spread the news to the village. By the time I left, there was a crowd to see me off.
My last visit to Hadali was in the winter of 1987. The partition of India in 1947 had brought about a complete change in its population. Not a single Sikh or Hindu remained. Our homes were occupied by Muslim refugees from Haryana. Our family haveli was divided into three equal parts, each shared by Muslim refugees from Rohtak. A new generation of Hadalians who had never seen a Sikh were then in their forties. I was uncertain of the reception they would give me. My only contact with this generation was through meeting a few young soldiers taken captive in the Indo-Pakistan War of 1971 in the prisoner-of-war camp in Dhaka. I had sought them out and written to their parents that they were safe and in good health.
I drove from Lahore and reached Hadali early in the afternoon. Village elders awaited me on the roadside with garlands of silver and gold tassels with the words Khush Amdeed – welcome – inscribed on them in Urdu. I did not recognise any of the men whose hands I shook. I was escorted to the high school ground where a dais with the Pakistan flag over it had been put up. Over 2,000 Hadalians sat in rows on chairs and on the ground. Speeches in badly pronounced, florid Urdu were delivered acclaiming me as a son of Hadali. My heart was full of gratitude. I sensed that I was about to make an ass of myself; I did. I started off well. I spoke to them in the village dialect. I said that just as they looked forward to going on pilgrimage to Mecca and Medina, coming back to Hadali at the time of the Maghreb (evening prayer) of my life was my Haj (big pilgrimage) and my Umra (small pilgrimage). And as the Prophet on his return to Mecca as victor had spent his first night wandering about the streets and praying beside the grave of his first wife, I would have liked nothing better than to be left alone to roam about the lanes of Hadali and rest my head on the threshold of the house in which I was born.
Then I was overcome by emotion and broke down. They understood and forgave me. I was escorted to my former home with the entire village following me. Fireworks were let off; women standing on rooftops showered rose petals on me.
Who was the author of the perfidious lie that Muslims and Sikhs were sworn enemies? No animosity had soured relations between the Muslims, Hindus and Sikhs of Hadali. Muslims had left the Sikh-Hindu Dharamsal untouched because it had been a place of worship for their departed cousins.
The Rohtak families, living in what was once our home, had done up the haveli with coloured balloons and paper buntings. The elders of the village who once knew my father had a feast laid out in my honour. There was little that I saw of Hadali that I recognised. The sand dunes which had been the playgrounds of my childhood years were gone. A canal had greened the desert. The tobas had become swamps full of reeds. The marble plaque commemorating the services of the men who had fought in World War I had been removed. I left Hadali a little before sunset, aware that I would never return to it again.
Excerpted with permission from Punjab, Punjabis and Punjabiyat, Khushwant Singh, edited by Mala Dayal, Aleph Book Company.