Flourishing love across the border By Syed Qamar Abbas

Source: News Report

RAWALPINDI: Poor porters at Atari pray daily for influx of visitors from Pakistan so that they can earn a reasonable livelihood for their families living hand to mouth in nearby villages. So do cycle rickshaw operators, bus drivers and small shopkeepers in Amritsar, Ludhiana and Chandigarh.

Professors, students, writers, poets and politicians in the Indian Punjab also advocate close interaction between the people of the two countries and consider as unnatural the conflicts and frictions that marred the period after independence from the British rule. They frequently cite the millennia-old tradition of peaceful co-existence by the followers of different religions in the region.

There is no trace of the feelings of hatred generated during the bloody events of the partition and aggravated by hostile policies of the successive governments of both the countries. To be a Pakistani begets much respect among the Indians these days.

The flourishing love across the border was witnessed by this correspondent during a seven-day (February 24 to March 2, 2005) visit to Amritsar, Ludhiana and Chandigarh. A 20-member Pakistani delegation participated in conferences and seminars on the Punjabi language and culture held in these three cities. The delegation was led by Chairman of the World Punjabi Congress (WPC) Fakhar Zaman and comprised writers, poets, serving and retired government officials and journalists.

Wagah was bustling with activity on February 24 as besides the WPC team, a People's Forum delegation comprising over 200 participants crossed over to Atari the same day. An Indian immigration official was irritated at the impatience shown by a noted Karachi-based journalist, Hameed Chapra, who was part of the People's Forum delegation bound for New Delhi. Keep Shanti (cool), he advised Chapra, who earlier told this correspondent that he could not visit Islamabad because he had been ill for the last one year.

Three lecturers of the Amritsar's BBK DAV College for Women, with garlands in their hands, were waiting for the WPC delegation. They were Ms Bassi of Political Science Department, Ms Rupinder of Punjabi Department and Ms Niste Mohinder of Fine Arts Department. The delegation members were offered coffee along with repeated phrases of welcome.

The lecturers brought a bus with them to take the guests to the college where a grand welcome was planned. As the Pakistanis were boarding the college bus, two Indians came asking the lecturers to advise the guests to change money here as they would not get good rate in Amritsar and farther inside India.

The bus was smaller in size and similar, in condition, to the college buses in Pakistan. The upper portion of the front screen was, however, decorated with pictures of Hindu deities and Sikh gurus.

On arrival at the college the delegation members were led to the principal's room by groups of students wearing beautiful dresses and ornaments, and singing songs specific to wedding ceremonies. A group of students stretched a shawl above the heads of the Pakistanis. Another group was engaged in playing musical instruments of different sorts. Hundreds of students standing in grounds surrounding the path were curious watchers of the guests from the neighbouring country. Ms Rani, a teacher at the college, was in charge of the welcoming ceremony. She told this correspondent that she had introduced this unique way of reception for guests at the college.

Even an Indian Punjab minister, who was received in the same way earlier, announced in the presence of the Pakistani delegation that the welcome ceremony in the college was unprecedented for him. He said he was impressed to such an extent that he could not resist the college invitation to attend a cultural show arranged for the Pakistani delegation.

The college principal, Mrs J Kackria, welcomed the Pakistani delegation in her office and introduced the college that has over 3,700 students. While she was recounting the college distinctions in educational, sports and cultural activities on national as well as international level, she received a call from the SP who enquired about the engagements of the Pakistani delegation in Amritsar. In spite of visa relaxation claims of New Delhi,

India has practically tightened rules for visiting Pakistanis. The WPC delegation had applied for 15-day visa of five cities, but given seven-day visa of three cities.

Indian journalists, who followed the Pakistani delegation to the principal's room, mobbed leader of the delegation Fakhar Zaman, who is known more in East than West Punjab because of his literary work in the Punjabi language and efforts for Pak-India peace. They also interviewed some Pakistani journalists during lunch, which included very simple but delicious dishes.

The Pakistani delegation members were lodged in a modest hotel in the afternoon and remained there for the next two days as the guests of the college. Two persons shared a room and those became roommate in Amritsar continued to be roommate in Ludhiana and Chandigarh. This correspondent shared the room with a Lahore-based journalist, Amjad Mahmood. The hotel was at about one kilometer from the college that was the venue of the conference. The bus that carried the delegation members from Atari to Amritsar was used to pick and drop them from the hotel to the college and vice versa.

The same night the Amritsar mayor hosted dinner for the Pakistani delegation. The most sought after items were Sag and Maze breads, which were being prepared on the spot. The mayor frequently referred to the absence of any feeling about the presence of people from another country. He said, "It seems that we are with our own people because of similarity in faces and language."

The two-day conference was opened at the college the next day. Promotion of Pak-India peace, and preservation of Punjabi culture and language were the focus of the conference in Amritsar and the subsequent seminars in Ludhiana and Chandigarh. Professor Dr Sutinder Singh Noor, leader of the Indian chapter of the World Punjabi Congress, came from New Delhi and like Fakhar Zaman addressed the gatherings in all the three cities. Four Indian ministers also addressed the moots. These ministers and other Indian speakers minced no words in expressing their love for the Pakistanis.

The overwhelming majority of the audience in the Amritsar conference comprised the college girls. Cultural programmes were arranged in the college on January 25 and 26. The East Punjab Health Minister, Ramesh Dogra, was the chief guest at the first night programme. He said the exchange of visits by the chief ministers of both Punjabs was an indication that the time was not far away when borders would be opened for the common man.

Principal Mrs J Kackria informed the participants that the exam days of the girls were approaching but they happily agreed to make cultural presentations when told that a delegation from Pakistan would also be watching the show. Several local songs were sung by different groups of girls. A girl, Swati, impressed the audience by demonstrating the skill of uttering 30 different voices. A drama, Iss Jagah Ik Gaon Tha, written by Sardar Kartar Singh Dogal was also staged.

A Mushaira was arranged the next night. Pakistani and Indian poets recited their poems both in Punjabi and Urdu. The poems in Urdu also evoked warm response from the audience, as did the poems in Punjabi.

A Pakistani poet was the compere for the first half and the second half was run by an Indian. Pakistani poets including Sarfraz Syed, Afzal Shahid, Aizaz Ahmad Azer and Sarwat Mohiuddin won repeated accolades from the audience. At the end of the Mushaira each member of the Pakistani delegation was called on the stage and presented a college shield and a shawl.

Principal Ms J Kackria arranged for the guests a visit to Golden Temple and Jallianwala Bagh on Feb 25. Those who could not avail themselves of the trip were offered the visit again the next day. Mr Ramesh, lecturer in Geography at the college, was the guide of the next day visitors.

Ramesh's family migrated from Karor Pakka and settled in Hisar, Haryana, in 1947. He asked the guests if any one of them belonged to Multan. When told that this correspondent has close relatives there, he expressed happiness at meeting someone having links with that region. He wanted to speak in Seraiki but could not because of the inability of this correspondent to reply in the same language.

There was a great rush of visitors and it could have taken over an hour to enter the inside building of the Golden Temple through the entry passage. The Karpan-wielding guards obliged when requested by Ramesh to allow the guests from Pakistan to enter from the exit passage to save time.

Ramesh also helped those among the Pakistanis who wanted to buy some items while returning to the college after visiting the historical Jallianwala Bagh.

A R Shahid, a member of the Pakistani delegation, wanted this correspondent to accompany him to the Golden Temple at the last night of stay in Amritsar. He could go nowhere because he had been indisposed since arrival in Amritsar. He said he did not want to face embarrassment when asked queries about the Golden Temple by his relatives and friends in Lahore.

We reached the Golden Temple after midnight and entered the main building after handing over our shoes to the collectors, who charge nothing for the service. Covering head is also mandatory for entering the temple. The inside building of the temple was closed by then. A Sikh advised us to take Parshad (food) and wait till 3 am when the pilgrimage will be resumed. Shahid was, however, satisfied with seeing the golden building, surrounded by water ponds, from so near.

Outside the Golden Temple, some Hindus were busy in worship in an 18th century small Mandar, called Shani Ka Mandar. It is opened for worship on every Saturday. This correspondent had taken a brief round inside the Mandar. A man sitting on a raised place had many currency notes spread in front of him. The money was given by the visitors as a religious act. People were engaged in different modes of worship. Some were standing quiet with their heads bowed in front of pictures and statues of Hindu deities, the others were reading, without raising their voice, from booklets written in Gurmukhi. Occasionally, someone moved and slapped a bell hanging from the roof. Nobody took notice of the stranger.

While returning to the hotel the cycle rickshaw operator pointed to a small makeshift structure decorated with several lamps and put on the footpath. He said those who could not go to the Mandar come here to give some money.

During the three-day stay in Amritsar this correspondent had the opportunity to chat with the common people. A cycle rickshaw operator said when Pakistanis come here he used to earn more money than usual. He said he wished that there should be no restrictions on visits by Pakistanis. During the course of discussion he brought out tobacco and lime from his pocket, mixed them and placed the mixture in his mouth as do the common people (Pakhtuns) in Frontier province in Pakistan. The Pakhtuns, however, use somewhat different substance. When asked whether he smokes, he replied, "He feels the urge for smoking only after taking a peg (a small quantity of wine)".

A Sikh vegetable vendor standing nearby agreed that Kashmir was the real issue. He said until the Kashmir issue was solved, Pakistan-India relations could not be fully normalized. He was very responsive when came to know that he was talking to a Pakistani. He used to sell vegetables in streets of the city on a horse cart. He was interested in knowing whether vendors sell vegetables in Pakistani cities in the same way.

Bashil Chand Chaudhry, a driver in the college, had his own suggestion for easy interaction between Pakistanis and Indians. He said, "Visa should be abolished. We have income tax cards. They should take our income tax cards on the border and let us visit Pakistan. We should be allowed to go wherever we want."

Chaudhry belonged to Lamba Gaon, at the bank of river Bias, in Himachel Pardesh. He said he visited border areas where a mother is living in a Pakistani village and her daughter in a village on the Indian side. "They can see but not meet each other. Despite so close they are so far," Chaudhry lamented.

He said free interaction would not only take care of people's sentiments but also help them economically. Punjab could be developed rapidly in this way, he believed.

Manmohan Singh Thakur, Hindu driver of the bus that was at the disposal of the Pakistani delegation, had strange views about the Pakistanis and Muslims. He said he had heard that the Hindu women in Pakistan were subjected to excesses. He remained unconvinced when told by this correspondent that the allegation was a figment of imagination of those who had vested interest in communal tensions. However, two other lower staff members of the college present on the occasion agreed with this correspondent. Thakur, who seemed to be completely brainwashed by anti-peace activists in India, said he knew that Muslims were the people who had no sympathies for others.

Akshay Kumar, teacher at the computer department of the BBK DAV College for Women, said he believed in tolerance in the context of religion. He said the ultimate aim of all religions is the same. He said Swami Dayanand brought reforms in Hinduism and played an important role in promotion of female education. The Amritsar college was one of the chains of colleges that follow the Arya Samaj philosophy of Dayanand.

Dr Jagjeet Kaur, lecturer at the Punjabi department of the college, said, "People of both the countries love each other. These are policies of the governments that create division. Those who visit Pakistan tell us that Pakistanis love Indians."

Dr Jagjeet has done PhD in Punjabi Nautic and written many plays, short stories and essays. She said she used to highlight plight of women in India in her writings. She said she was upset over the different treatment given to widow and divorcee in family and society. While a widow gets respect, a divorcee has to face hate and criticism, she deplored.

Dr Jagjeet has also acted in many plays on stage, radio and TV. She said she loved acting in theatre and had performed 100 shows.

The delegation members left Amritsar for Ludhiana in the morning of February 27 by a private coach. They stayed for a cup of tea at the Haveli hotel outside Jallundhar. The hotel is famous for serving Punjab's traditional menu. The delegation also made a stopover at this hotel while returning to Pakistan. Some Indian friends of Fakhar Zaman arranged a small reception for the Pakistanis.

The delegation reached Ludhiana at 1:30 pm and went straight to the Punjab Bhawan where the conference was in progress. The guests were garlanded outside the conference hall by the waiting hosts. As the delegation members entered the hall the conference proceedings were interrupted as every eye was set on the latecomers. Afzal Shahid, WPC Secretary General, took the stage and blamed the delay in arrival on the Indian transport system that, according to him, was not different from the system in Pakistan. He also introduced each member of the delegation to the audience that responded with clapping on the announcement of every name.

The Gurmukhi translation of Fakhar Zaman's novel Toon Key Main was also launched during the conference organized by Punjabi Siyahat Academy Ludhiana. Dr Sutinder Singh Noor narrated the interesting tale of his first contact with Fakhar Zaman 43 years ago.

He said, "I published a collection of reviews of Fakhar's books in my magazine in 1962. One day I went to meet Kharak Singh, who was listening to a dispute between two smugglers. Kharak Singh introduced me to the smugglers and restarted listening to their dispute. One smuggler accused the other of stealing his mares. Kharak Singh after hearing the smugglers asked the accused to return the mares immediately to the owner and advised both the smugglers not to fight each other in future. The accused said it was not possible to return the mares at this time as he had sent them to Pakistan. He said he himself had to go to Pakistan to take the mares back. It would therefore take one or two nights, he said. I asked the smuggler, as he was going to Pakistan, whether he could deliver some copies of my magazine to Fakhar in Lahore. The smuggler said don't worry, he would knock the door of Fakhar's house at midnight. And he did what he promised. That was my first contact with Fakhar."

Fakhar in his speech acknowledged the smuggler's midnight knock, that he said was different from the fearful midnight knocks they used to hear during the martial law regimes.

The organizers decided to put off two papers for the second session to serve what they called Parshad to the Pakistani guests without delay. The guests sat on sheets spread on the ground, under a tent, in front of the conference hall. Those who served Parshad were clad in white clothes. The Parshad included breads and three types of dishes excluding meat.

During the lunch a Sikh wanted to know whether anyone from Faisalabad was included in the Pakistani delegation, while another was searching for someone from Sheikhupura. They wanted to hear something about the places of their origin. However, all members of the Pakistani delegation, except this correspondent, belonged to Lahore. A Sikh writer gave this correspondent his book on the partition requesting for a review in any Pakistani paper by anyone.

At the end of the conference a Mushaira was arranged. Each delegation member was also presented a shield of the academy, a shawl and two books in Gurmukhi wrapped in the gift paper.

In the evening while returning from an internet café after filing a report for my newspaper, this correspondent was approached by two Sikhs, who were earlier present in the conference. They insisted for a brief chat with them and their colleagues, who were engaged in drinking while sitting around a table outside a shop full of different types of bottles of wine. This correspondent was offered a chair and then wine. On refusal to accept the latter they offered to order brandy and wanted that the guest should have a peg at least. After repeated offers and refusals, they ordered a soft drink from a nearby cart.

They introduced themselves as Dr Gulzar Pandheer, associated with Ludhiana Agriculture University, Dr Gulzar Mohammad Gurya, short story writer, Professor Rakesh Ramun, writer, Lakhwaran Kahlon, Punjabi poet, Param Jee Sohal, Talochan Chahnde and Professor Surod Sureep.

They were unanimous in expressing delight on having a talk with a Pakistani. One of them said they respect Ahmad Nadeem Qasmi and Najam Hussain Syed. Another said, "We like your general (Musharraf). He is good."

Dr Gulzar Pandheer said they were all friends and sometimes they had clash with each other. "We surrender to Dr Gurya, a Muslim, whenever he threatens that he will go to Pakistan. We do not want to lose him."

He said, "Pakistani women, who come here, look to us like our daughters and sisters although our own women sometimes don't."

Professor Rakesh Ramun wanted this correspondent to take his book as a gift. When told about the inability of this correspondent to read Gurmukhi, Gurya said, "this is our love that will go with you along this book". Gurya then wrote the name of this correspondent on Ramun's book and asked whether he had written correctly. He was proud of his ability to write in Urdu.

Param Jee Sohal dropped this correspondent at the Punjabi Bhawan on his scooter. At night Dr Gulzar Pandheer along with another colleague came to the Parker House of the Agriculture University, where the Pakistani delegation members were staying. They wanted to meet every member of the delegation and asked this correspondent to introduce them to the guests.

In the next room were sitting Dr Nadeem, Ch Maqbool Ejaz and Naheed Akhtar. Dr Pandheer asked them whether they need anything and addressing Ms Naheed repeated half of his dialogue that 'Pakistani women look to us like our daughters and sisters'.

They then moved to the next room where Hameed Akhtar was narrating his tale of the 1947 partition to some Indians who came to meet him. Before Dr Pandheer and his colleague could move any farther the delegation members received a call for dinner that was arranged at the Basant hotel in a posh area of Ludhiana.

At the hotel wine was arranged in a room for those who wanted to drink. Meat dishes were available on separate tables for the Muslims. Dr Pandheer and his colleague followed the guests to the hotel and interacted with whom they liked.

While returning from the hotel, it occurred to A R Shahid that he had left his camera in the hotel. He went back to the hotel but could not find his camera. His complaints to the management and questions to hotel boys were in vain. He was very much upset not only because he lost all the snaps but also because the camera belonged to his friend in Lahore.

When a host at the university came to know about the incident, he went to the hotel at 2 am and told the manager that the incident would earn a bad name for them as the camera belonged to their Pakistani guest. He also warned the hotel manager of seeking police intervention, if he failed to produce the camera. The manager lined up the hotel boys and probed them one by one. This was after threats of severe action that the thief among the boys confessed and produced the camera. The host handed over the camera to Shahid at breakfast in the morning next day.

The delegation left Ludhiana at about 9:30 am on February 28 by two cars and a 14-seater coach. It took about two and a half hours to reach Chandigarh. The delegation members went straight to the seminar at the Punjab University. Unlike Amritsar and Ludhiana, the guests received a somewhat lukewarm reception from the organizers of the seminar in Chandigarh. There were no garlands, no clapping and no token gifts.

However, professors, students, other staff of the university and people from different walks of life were in no way lacking in warmth in their individual interactions with the Pakistanis.

The delegation spent two nights in Chandigarh. At one night this correspondent lost the location of the teachers' flats, inside the campus, where the WPC delegation was lodged. It was about 11 pm and the campus roads were deserted. After some time a group of eight students appeared on a road. On being approached, they themselves came with this correspondent to the teachers' flats instead of guiding verbally that is a routine on such occasions. The students were excited about the forthcoming Pak-India cricket test in Mohali. One of them said, "According to your PCB Shoaib is not included in the Pakistani team because of injury. But we think the PCB is playing some trick. What do you think about that?" This was the first time that this correspondent realized the disadvantage of taking little interest in the game of cricket. The students left after ensuring that the guest had reached his room. The guard outside the flats later told this correspondent that the students asked him to take special care of the Pakistanis staying there.

After the seminar on the first day Baljit Balli, a Chandigarh journalist, assisted Amjad and this correspondent in filing reports to our newspapers. Balli led us to an internet café and after we finished our assignment took us for a round of the city in his car. After showing us the Punjab-Haryana secretariat, a famous park, a big market and the press club, he took us to the bureau office of his Punjabi daily Ajeet that has over three-lakh circulation in East Punjab. Balli covers political events for his paper.

The education reporter invited this correspondent to come outside for smoking that was not allowed in the office. While smoking in front of the office building, he also offered a peg available at a nearby shop. On refusal, he insisted that this correspondent should 'commit a little mistake'. He continued renewing offers for a peg until he was engaged in a discussion about his achievements. He He said he was a government employee and doing journalism part time. He was writer of many books. He proudly stated that he got a prize of Rs 1 lakh for his writings and Pakistani Punjab Chief Minister Pervaiz Elahi handed over to him the prize in Patiala.

We returned to the university soon after dark of night covered the horizon and went to Fakhar's room where Charanjit Singh was already sitting. I informed Fakhar of my desire to visit village of my ancestors, Saidkheri, which was at a 45-minute drive from Chandigarh. During my first visit to Chandigarh to cover the 10th world Punjabi conference nine months ago, despite offers by two Indian professors to accompany me, I could not go to my village because friends like Zia Khokhar and Shafqat Mnuir advised extra caution. This time I was determined to visit the village even if I had to go there alone.

Fakhar was, however, opposed to my going there alone. Charanjit volunteered to arrange the visit, and said in a typical Punjabi style, "I take him to his village just now, if you (Fakhar) asks". He then told this correspondent, "My brother will pick you from your room in the hostel at 10 am tomorrow and take you to your village. You can spend as much time there as you want."

Next day, however, Charanjit's brother did not turn up till 11:30 am. He might have some genuine engagement. This correspondent and Amjad decided to phone Charanjit from the market inside the campus and then go to the Punjab Book Centre where Fakhar Zaman was to address a press conference at 12 noon. Charanjit told this correspondent that he was coming to Fakhar's press conference and would explain there as to what happened to the programme agreed to last night. A light drizzle was falling as we proceeded to the Punjab Book Centre, Sector 22-B, in a cycle rickshaw.

The press conference was in progress at the basement of the Punjab Book Centre. After the press conference this correspondent informed Fakhar Zaman that Charanjit's brother did not arrive as planned last night. Fakhar told A S Paul, manager of the Punjab Book Centre, about the desire of this correspondent. Paul said this was not a problem at all. He asked Sardul Singh, an Indian journalist who had come to attend Fakhar's press conference, to accompany this correspondent to Saidkheri. Sardul happily agreed saying it was a Seva (service).

Paul then arranged on phone a taxi and refused to entertain this correspondent's request to pay the fare. Fakhar also agreed to Paul's arrangement. While this correspondent was waiting for the taxi, Charanjit Singh arrived and asked about the visit. He did not make any comment when told that A S Paul had already arranged the visit.

We started the journey towards the village at 1:15 pm. Sardul talked to his uncle on mobile and confirmed the location of the school, where my father and grandfather studied, in Rajpura, a town about four kilometers from Saidkheri. A lady teacher in the school advised this correspondent to meet a retired teacher, who, according to her, knew much about the past. The teacher and other staff members of the school insisted that we should sit with them and have a cup of tea. However, because of the time constraint we offered our excuses and proceeded to the village.

Rajpura was a small town but expanded extensively after the partition. The Sikh and Hindu migrants from Bahawalpur and Multan have settled there and their locality is called New Rajpura Town. The driver of our taxi said that these migrants were still known as Bahawalpurye. In Rajpura also lives Sardul's sister, who hosted dinner for us on return from the village.

A Katcha path, surrounded by fields, leading to Saidkheri from Rajpura had been replaced by a mettalled road surrounded by buildings of different types. The original village was encircled by new houses constructed around it from time to time after the partition.

We parked our taxi at the entrance of the village, and told the purpose of our visit to the first man who met us there. He took us to his nearby home and expressed his pleasure on receiving a guest from Pakistan. His name was Nirmal Singh and he was a member of the Punchayat of the village. He said he was a small child when he settled in this village. Nirmal and his relatives migrated from a village Tali Wali Kot in Wazirabad tehsil of Gujranwala district. He also informed this correspondent that some Hindus of the pre-partition days were still living in the village. Nirmal served us tea and as we came out of his house to visit the first Mohallah of the village where my father and forefathers used to live, Subedar Wazir Singh and some other Sikh residents of the village also joined us.

Nirmal Singh and Subedar Wazir Singh remained with us for the next four hours visiting the old places and people of the village. They demonstrated great love and respect for the guest from Pakistan, as did Sardul Singh all the way from Chandigarh to Saidkheri. They wanted this correspondent to stay for a night in the village or at least have dinner with them. This was, however, not possible because Sardul Singh had to go to his Punjabi newspaper, Desh Sewak, office and the WPC delegation planned to return to Pakistan from Chandigarh the next morning.

Subedar Wazir Singh also took us to his home to offer tea and biscuits. His 100-year old father, hardly walking with the help of a stick, came in the drawing room to meet this correspondent. He narrated the story of his migration from Pakistan and how he was helped by one of his Muslim friends at the hour of trial.

The first place we visited was the Mazar of Syed Raju, the ancestor of this correspondent who settled in this village several hundred years ago. The Mazar was well maintained and Nirmal told this correspondent that Sikh youths of the village manage the affaires of the Mazar. The graveyard surrounding the Mazar, before the partition, has disappeared. However, three other graves, two on both sides of Said Raju's grave and one in the outer boundary of the Mazar, have been preserved.

The figures 786 were inscribed not only above the door of the Mazar room but also on the silky cloth covering the graves. The room containing the graves was decorated with pictures and statues of Sikh gurus. There were also two frames depicting the names of Allah and Mohammad (PBUH), and a picture of the House of God, Khana Kaaba, in recognition of the faith of those lying in the graves. Before the partition the descendants of Syed Raju used to offer fateha at his Mazar in their individual visits besides observing collectively his death anniversary every year. All the Muslims of the Saidkheri and the surrounding villages migrated to Pakistan after the 1947 partition. The Sikhs who managed the Mazar do not know who are lying in the graves except that they were Muslims. They just believed that they were pir, faqirs (saints) and have to be respected. Nirmal Singh and Subedar Wazir Singh promised with this correspondent that they would affix the nameplate of Syed Said Raju at the entrance of the Mazar.

The nearby building of an Imambargah was turned into a house and a Sikh family was living there. The mosque near the Imambargah was changed into a Gurdwara. Before the partition both Shia and Sunni Muslims of the village used to say their prayers in that mosque. The Gurdwara was named as Mastgarh. The name, according to the Giani of the Gurdwara, was derived from Masit (mosque). This correspondent was offered a Saropa (a coloured piece of long cloth to cover the head) by Giani Bhulla Singh at the Gurdwara. The Saropa, according to Sardul Singh, can be offered only by a Giani or a Jathedar and is considered as a religious honour. The Giani also offered sweets (Parshad) to the guests.

Three havelis, which were built some 200 years ago and were the abode of this correspondent's parents and relatives before the partition, were reconstructed ten years ago by its present occupants. There were so much alterations and encroachments that an open passage between the havelis and a wide street of the Mohallah were turned into narrow lanes. Several Sikh families are now living in the havelis.

We then went to the houses of Hindus, who were called as Churhe and Chamar (untouchables) before the partition. There is no cast system in India now, according to Sardul Singh. The taxi driver said these Hindus start fighting if anyone dares to call them as untouchables.

I have great respect for these Hindus of the village, who, according to my father, voluntarily acted as guards when the Muslims were performing Eid prayers a couple of days before they were forced to leave their homes following the partition. There was a danger of attack from the surrounding non-Muslim villages and the love of the soil, emanating from living together generation after generation, had inspired the low-cast Hindus of that time to do whatever they could for those who always helped them in normal life.

Nirmal Singh told this correspondent that Rallo Ram often talks about the people who lived in the village before the partition. Rallo was out in the fields when we arrived at his home. A boy was sent to call Rallo. Chaist Ram (called Chaito), an old sick man, was sitting on a charpoy. According to my Sikh hosts Chaito has been overcome by old age hazards and may not be able to recall old memories as do Rallo Ram though of the same age. However, when I told Chaito the names of my father, grandfather and other relatives, he expressed surprise and pleasure. Although he was feeling difficulty in understanding and speaking, he had words of praise for those who were forced to leave the village 58 years ago. He recalled the help he used to receive from them.

There was an excitement around the Hindu houses. Two more charpoys were brought out in the courtyard for the guests to sit down. Women and children surrounded the Charpoys. After a few minutes came Pratum, another Hindu of the pre-partition days. He told me that he had been working in the fields of a cousin of my grandfather for seven years before the partition. He recalled several incidents of the past and remembered even the number of animals owned by my elders.

Soon came Rallo direct from the fields. He was wearing a kurta and shorts and his feet were stained with mud. He did not waste time in washing his feet and wearing a trouser. As I introduced myself to him by the names of my father and grandfather, he got excited and started speaking non-stop. I asked him about one thing, and he would tell me about ten other things. Rallo said he was 22 years old at the time of the partition. He knew all the relatives of this correspondent and remembered their names. He also recalled some of them with their nicknames.

He even remembered the names of my elders who were child at that time. Rallo was talking all the time and Pretum and Chaito were just corroborating or adding a little to what he was saying. He enquired about the health of everyone and was dejected when came to know that most of them were no more in the world. He complained that nobody came to visit the village in 58 years. He said there was great love among the residents of the village before the partition though they followed different religions. He asked this correspondent to send other people having centuries-old roots in this village. The love, affection and zest with which Rallo, Pratum and Chaito talked to this correspondent are difficult to be described in words.

Three hours passed without having any feeling about the passage of time. After warm embraces with the Hindu elders, I along with my Sikh hosts proceeded to return. Rallo, Pratum and Chaito did not ask my name during three hours of discussion. For them names of my father and grandfather were enough for my recognition. As we were coming out of their house through a narrow passage, an old Hindu woman was following us while admonishing the male members of her family that they should have asked the name of the guest. I turned back and told her my name. She acknowledged this with her face displaying expressions of gratitude and love the love that knows no borders.