Train to Pakistan

SUBMITTED BY: SUBMITTED TO:

DR. TANYA MANDER

DIVYANK TIKKHA

ROLL NO: 18208

RAJIV GANDHI NATIONAL UNIVERSITY

OF LAW, PUNJAB

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 ACKNOWLEDGEMENT

This project is the outcome of the guidance and support of some people who if I don’t
acknowledge, I'll be committing a sin.

Firstly, I would like to thank the almighty without whose blessings, this project could not have
been completed.
I convey our heartfelt thanks to Professor of English, Dr. Tanya Mander ma’am whose
constant encouragement and being readily available to clear any doubts regarding the subject
matter, showed me the right direction to go ahead in.

I would like to thank the librarian and other staff for providing me the required sources and
materials without which this project would have been just a dream.

I would like to acknowledge our seniors and friends for their enthusiasm and belief in me which
encouraged me to strive forward.

Lastly, I thank our parents without whose constant support and being by my side by thick and
thin, this project could not have been completed.

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 RAJIV GANDHI NATIONAL UNIVERSITY OF
LAW, PUNJAB

SUPERVISOR’S CERTIFICATE

This is to certify that the Dissertation titled: ‘Train to Pakistan’, submitted to

Rajiv Gandhi National University of Law, Patiala in partial fulfilment of the
requirement of the B.A.LLB (Hons). Course is an original and bona fide
research work carried out by Mr. Divyank Tikkha under my supervision and
guidance. No part of this project has been submitted to any University for the
award of any Degree or Diploma, whatsoever.

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Contents

CH-1 Introduction

1.1About the Author

1.2 Introduction to
the book

CH-2 Plot Summary

CH-3 Character

CH-4 Language,

CH-5 Symbols

CH-6 Motifs

CH-7 Themes

CH-8 Exposition and Critical Analysis

CH-9 Conclusion

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1. INTRODUCTION

1.1 About theAuthor

Khushwant Singh (born Khushal Singh, 15 August 1915 – 20 March 2014) was
an Indian author, lawyer, diplomat, journalist and politician.

Born in Punjab, Khushwant Singh was educated in New Delhi, and studied law at St.
Stephen's College, Delhi, and King's College London. After working as a lawyer in Lahore
Court for eight years, he joined the Indian Foreign Service upon the Independence of India
from British Empire in 1947. He was appointed journalist in the All India Radio in 1951, and
then moved to the Department of Mass Communications of UNESCO at Paris in 1956. These
last two careers encouraged him to pursue a literary career. As a writer, he was best known
for his trenchant secularism, humour, sarcasm and an abiding love of poetry. His
comparisons of social and behaviour characteristics of Westerners and Indians are laced with
acid wit. He served as the editor of several literary and news magazines, as well as two
newspapers, through the 1970s and 1980s.Between 1980-1986 he served as Member of
Parliament in Rajya Sabha, the upper house of the Parliament of India.

Khushwant Singh was bestowed with the Padma Bhushan in 1974.But he returned the award
in 1984 in protest against Operation Blue Star in which the Indian Army raided Amritsar. In
2007 he was awarded the Padma Vibhushan, the second-highest civilian award in India.

His experience in the 1947 Partition of India inspired him to write Train to Pakistan in 1956
(made into film in 1998), which became his most well-known novel.

Khushwant Singh's name is bound to go down in Indian literary history as one of the finest
historians and novelists, a forthright political commentator, and an outstanding observer and
social critic. In July 2000, he was conferred the "Honest Man of the Year Award" by the
Sulabh International Social Service Organization for his courage and honesty in his "brilliant
incisive writing." At the award ceremony, the chief minister of Andhra Pradesh described
him as a "humourous writer and incorrigible believer in human goodness with a devil-may-
care attitude and a courageous mind." The Indian external affairs minister said that the secret
of Khushwant Singh's success lay in his learning and discipline behind the "veneer of

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superficiality."

Among the several works he published are a classic two-volume history of the Sikhs, several
novels (the best known of which are ‘Delhi’, ‘Train to Pakistan’, and ‘The company of
women’), and a number of translations and non-fiction books on Delhi, nature and current
affairs. The Library of Congress has ninety-nine works on and by Khushwant Singh. 1

1.2 Introduction to the Book

Train to Pakistan, a novel on the subject of Partition, is a splendid and practical story of
political scorn, viciousness, and of mass interests amid those fierce and pivotal days that went
before and taken after the Partition of the British India. It is based on the subject of Partition
of India into India and Pakistan, and consequently it portrays the wretched story of people
and networks who got in the whirl of partition.

The story happens amid the notable Partition of India in the mid-year of 1947, which is
viewed as one of the bloodiest occasions in the nation's history. This division of India into
two separate states caused an across the country resettlement, hence partitioning the already
single nation into a Hindu India and a Muslim Pakistan, with annihilating outcomes.

An estimated 14 million people were displaced by the Partition, which aimed to divide the
nations along religious lines and initially led to widespread chaos and violence. The years
after World War II resulted in the restructuring of many nations devastated by the war, as
well as a realignment in the international order. The Marshall Plan, a restructuring proposal
organized by U.S. Secretary of State George C. Marshall, provided more than $15 billion to
help rebuild war-ravaged cities, industries, and infrastructure in Western Europe. Great
Britain had to relinquish some of its colonies, including India, to finance the war effort. This
action greatly diminished Britain, causing it to lose its status as a superpower. In its place, the
United States became the most powerful Western nation, vying with the Soviet Union for
international influence. The U.S. also became the assumed protector of Western democracy
during the Cold War and thereafter.

This novel depicts the bitter and dirty truth of Indian independence, which we call division.
Singh provides information about various religious practices of both Sikhs and Muslims in

1
https://en.wikipedia.org/wiki/Khushwant_Singh

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rural India, including daily life of individuals from both practices. For example, the practice
of prayer for Muslims is mentioned in the novel and practices of Sikhs as well.

This novel portrays the unpleasant and grimy truth of Indian autonomy, which we call
division. Singh gives data about different religious practices of the two Sikhs and Muslims in
country India, including day by day life of people from the two practices. For instance, the
act of petition for Muslims is said in the novel and practices of Sikhs also.

2. PLOT SUMMARY
In the late spring of 1947, the warmth felt unique in relation to different summers—more
sweltering, drier, and dustier. The warmth went on for a really long time and the rainy season
was late .The novel depends on the primary character Mano Majra (the village), the anecdotal
town on the fringe of Pakistan and India and is known for its railroad station. The past
summer, there were revolts in Calcutta after reports that the nation would be separated into
Hindu India and Muslim Pakistan town is, as it were, based on the railway station.

Mano Majra has always dependably been known for its railway station. All the exercises in
Mano Majra are firmly connected with the entry and takeoff of railway trains. The morning
mail prepare to Lahore tells Mullah and the Sikh Priest that it is the ideal opportunity for
morning petition. The Mano Majrans eat and have a rest when the late morning express goes
by and they are back to fill in as the night traveler from Lahore comes in. At the point when
the merchandise prepare steams in, it is motion for them to rest and to Mullah and the Priest,
the call for night supplications.

On their way east, Hindus and Sikhs went by walking and in bull-drawn trucks. Others
packed themselves into trucks or clutched the sides of trains. On their way east, they kept
running into Muslims who were voyaging west. Ten million individuals—Hindus, Muslims,
and Sikhs—were leaving their homes in the late spring of 1947, when the new province of
Pakistan was formally reported. At the point when the rainstorm at long last touched base,
around a million of the vagrants were dead and northern India was in a condition of frenzy.
There were a couple of scattered desert springs of peace in the remote parts of the outskirts.
One of those villages was Mano Majra.

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There are around seventy families in Mano Majra and Ram Lal's is the main Hindu family.
The town is similarly populated by Sikhs and Muslims. They know each other exceptionally
well and live in friendship and 56 group like an affectionate family. The tranquil existence of
the town isn't influenced by the political occasions of the nation. The agreeable climate and
useful reconciliation that wins in this little town is distinctively depicted in the novel along
these lines:
“…there is one object that all Mano Majrans even Lala Ram Lal-- venerate. This is a three
foot slab of sandstone that stands upright under a keeker tree beside the pond. It is the local
deity, the deo to which all the villagers--Hindu, Sikh,Muslims or pseudo-christian-repair
secretely whenever they are in special need of blessing. (Singh, 10)”

Disregarding carnage and revolting in the major regions, life in Mano Majra stays tranquil.
Everything is calm and ordinary with Hindus, Sikhs Muslims as yet living gently together as
they have been living since times immemorial. Riots has not contacted Mano Majra yet.
Hukum Chand, the magistrate and deputy commissioner, lands to Mano Majra the morning
before the dacoity. He solicits the subinspector from police if there has been any
inconvenience between the religious gatherings and the last guarantees him that there have
not been any "escorts of dead Sikhs" as there have been in an adjacent town. Mano Majrans
may not realize that the British have left or that India has been divided. Some know who
Mahatma Gandhi is, however the subinspector questions that anybody is aware of
Mohammed Ali Jinnah. At the point when Chand at that point inquires as to whether there are
any terrible characters in the territory, the subinspector notices Jugga, however says that
Nooran keeps him out of inconvenience. Chand approaches if game plans have been made for
him to have a whore that night, and the subinspector guarantees Chand that he will have his
excitement before coming back to the police headquarters. That night, an old lady and a
young lady wearing a dark, studded sari touch base at the rest house. The young lady's name
is Haseena. While Chand is distant from everyone else with her, he hears one of the gunshots
from the dacoity.
The main story starts with the burglary and murder of Lala Ram Lal, the main Hindu family
in the town. The killers were a group of Malli. Jugga and Iqbal, they both were captured for
the one same murder they didn't confer.
The next morning, the railway station is crowded. When the train from Delhi to Lahore
arrives, twelve armed policemen and the subinspector disembark. From the other end of the

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train, a young man steps out. The police party scrutinize him. His manners suggest that he
does not belong in the village.
The young fellow goes to the gurdwara and inquires as to whether he can remain for a couple
of days. The minister obliges and approaches the young fellow for his name, which is Iqbal.
Meet Singh accept that Iqbal is a Sikh and recognizes him as "Iqbal Singh." Meet Singh
discovers that the police have sent for Jugga to be captured for the dacoity, and says that they
have discovered a portion of the stolen cash and the broken bangles in Jugga's patio. Jugga
has fled, he says, which makes it evident that the budmash has carried out the wrongdoing.
The minister is annoyed not by the murder, but rather by Jugga looting his own town.
Later at the gurdwara, Iqbal meets Banta Singh (the village lambardar) and a Muslim man
After the men leave, Iqbal is skeptical that he can do much here. The next morning, he is
arrested. Ten constables also arrest Jugga, surrounding his house with rifles.

Jugga and Iqbal are driven away. The policemen, in any case, suspect that the men are
honest. The subinspector gets some information about Iqbal, remembering him as a similar
man who got off the prepare with them the day preceding. The subinspector at that point goes
to see Hukum Chand and enlightens him regarding the captures. Afterward, he has Iqbal
stripped and sees that Iqbal is circumcised, an indication of being Muslim. This leads him to
presume that Iqbal is an individual from the Muslim League. Chand teaches the officers to
document Iqbal on the capture warrant as "Mohammed Iqbal." He at that point coordinates
the subinspector to get the names of the dacoits out of Jugga and raises no complaints to the
subinspector's recommendation of torment.
Life for the villagers of Mano Majra starts to change all of a sudden when the the first ghost
train arrives. The villagers are stunned at the quantity of dead and the quiet prepare moving
along the tracks. Individuals prevent attempting to watch from housetops as the prepare
passes by. At the point when the second ghost train lands in the town, the villagers' lives are
modified considerably advance when they are requested to help cover the dead travelers
previously the rainy season starts. In spite of the fact that the request to help cover the
travelers is a stunning turn for the villagers, things turn out to be painfully genuine and
strange for them when the Muslims in the town are requested to clear the town instantly.
With suggestions that led to the demise of trains of the holocaust amid World War II, the
Muslims are stripped of their belonging and just permitted to take what they can convey.

Whatever is left of the villagers, including the Sikhs and Hindus, are then informed that there

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will be an assault on the following train to Pakistan, and that they will aid the assault. The
troopers will start the assault with gunfire, and the villagers will then complete with clubs and
lances. Adding to the awfulness of their circumstance, the villagers understand that the
following train to Pakistan will really be conveying the Muslims from their town, which
means their previous companions and neighbors.
Train to Pakistan is made simply more personal to home by the way that Jugga, a Sikh
hoodlum, realizes that his planned spouse, who is Muslim, is one of the travelers on the
prepare. This emergency in confidence and conviction makes the story investigate what the
heart is equipped for notwithstanding affection, misfortune and dread. The ethnic purifying
has not started with the first or second prepare to touch base in Mano Majra, and Jugga,
however a criminal and complicit in the killing, must now decide if this baseless violence
should be perpetuated based on the fact that it is the only thing the villagers now know, or on
the off chance that he ought to rise above the present method of reasoning and stand in
opposition to the brutality.
They each had the intentions to save the train, though they were well aware of the fact that it
may cost their lives. Iqbal was the person who fights with his own thoughts whether he
should do something or not.On the other hand, Jugga sacrifices his life to save the train.

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3. CHARACTERS

Jaggut
Juggut is a Sikh peasant who is jailed on the false charge of committing the dacoity, or
robbery, of Lala Ram Lal. Described as six-foot-four and broad “like a stud bull,” Juggut
was once a member of Malli’s gang—the true culprits of the crime against Lala Ram Lal—
and is burdened by both his own criminal past and the notorious reputation of his father, the
robber Alam Singh. Juggut’s girlfriend, Nooran, whom he impregnates on the evening of
the robbery, is the daughter of the Muslim weaver Imam Baksh. While in jail Juggut shares
a cell with Iqbal Singh, whose education and experiences in Britain Juggut regards with
admiration. At the end of the novel, the author implies that Juggut is the “big man” who
rescues a group of refugees from being killed on a train going to Pakistan.

Iqbal
A political laborer with no unmistakable religious foundation, however Meet Singh and Hukum
Chand accept that he is Sikh, Iqbal comes to Mano Majra from Jhelum, Pakistan to bring issues
to light about land change and to urge workers to request more political and monetary rights. He
secretly recognizes himself as "companion," recommending that he works for a Communist
association. He is portrayed a little, fairly womanly man and was instructed in England. He
rapidly ends up referred to in Mano Majra as a political fomenter, a reality that the subinspector
utilizes against him to stick him for the murder and burglary of Lala Ram Lal. Upon his capture,
Iqbal is erroneously recognized as a Muslim (called "Iqbal Mohammed") who is working for the
Muslim League. The experts' creation of this connection makes Iqbal a prime suspect in the
murder of Ram Lal—Mano Majra's wealthiest Hindu. Iqbal imparts a correctional facility cell to
Juggut Singh, who has likewise been erroneously charged. Hukum Chand imagines that Iqbal is
a scholarly of "the easy chair assortment," a portrayal bolstered by the way that Iqbal has scorn
for the general population whom he was sent to help and is apparently just intrigued by utilizing
them to seek after his own particular popularity and desire

Meet
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 An old Sikh priest who secretly concedes that he joined the clergy just to maintain a
strategic distance from standard work. Meet Singh is a companion of both Iqbal Singh and
Imam Baksh—a relationship that is depicted as having "an inclination of neighborly
competition." Meet was conceived a laborer and lives off of income from a little bundle of
land that he rents out, and additionally the contributions from the sanctuary. He has no
spouse or kids. For a cleric, he isn't especially learned in the Sikh sacred texts nor is he a
talented speaker. Depicted as "short, fat, and shaggy," he is likewise unkempt and only
occasionally wears a shirt, rather wearing just some filthy shorts. He contradicts the plot to
slaughter the prepare of outcasts making a beeline for Pakistan yet finds that his part as an
"old bhai" makes his challenges worthless.

Hokum
The magistrate and deputy commissioner in Mano Majra, sometimes referred to as nar
admi. He holds authority over the subinspector and the head constable. Chand, a Hindu of
“lower-middle-class origin,” is in his fifties, “corpulent,” and married. He once had
children, including a daughter of whom he was fond, but they died. Chand is obsessed by a
fear of death and aims to evacuate as many Muslims from Mano Majra as he can to prevent
a massacre. After a drunken evening of entertainment, he begins a relationship
with Haseena, a teenaged Muslim prostitute. He develops love for Haseena because she is
around the same age that his daughter would have been had she lived.

His response to the situation of crisis is very cold and indifferent. He just releasesIqbal
Singh and Jugga from the prison expecting that they would do something whilehe himself
remains aloof. Here he becomes extremely unimpressive. Thus, he lacksthe essential
courage and the nobility of soul of a hero and hence, cannot be called the protagonist

Village
The communities form an inseparable part of the village and all characters areunmistakably
governed by the culture of and love for their village. There is an inseparable relation
between the village and its people. The bond is sostrong that they cannot even think of
separation. Mano Majra, the fictional village onthe border of Pakistan and India, is
predominantly Muslim and Sikh. The Sikhs andthe Muslims are so entrenched in the village
that they have nothing to do with the political development

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 Lal ram lal
A wealthy Hindu in Mano Majra. Juggut Singh describes him as the village “banian,” or
moneylender. After being beaten and robbed by Malli and his gang, Ram Lal dies from a
stab wound to the stomach. In jail, Juggut tells Iqbal Singh that he could not be so cruel as
to kill Ram Lal, for he had given Juggut money once to pay lawyers while his father, Alam,
was in jail.

Banta singh
The headman, or lambardar, who collects revenue from the inhabitants of Mano Majra.
Banta Singh fills a role that his family has had for several generations. He is described as a
modest man and a “hard-working peasant like the rest of his fellow villagers.” However, his
dealings with government give him an official status and a title

Haseena
A Muslim girl between the ages of sixteen and eighteen who works as a prostitute and who
becomes Hukum Chand’s concubine. Her grandmother acts as her procurer. She wears a
black, sequined sari and identifies herself as a singer and dancer, disregarding Chand’s
belief that she is a prostitute. Chand chooses her because of her look of innocence. She is
from the village of Chundunnugger, whose Muslim villagers were told by the subinspector,
also called “Inspector Sahib,” that they were allowed to stay. She is around the same age
that Chand’s daughter would have been had she lived. Chand falls in love with her and later
regrets letting her return to her village, which he finds out has sent all of its Muslims away.
He also knows that she is on the train where the intended massacre will take place.

4. Language

The individuality in Khushwant Singh’s writings is on account of his anger and disenchantment
with the “…long cherished human values in the wake of inhuman bestial horrors and insane
savage killings on both sides during the Partition of the subcontinent between India and Pakistan
in August 1947.” (Harish 126) The novelist brings to the centre stage the subsequent violence on
both sides of the border manifested in ruthless mass destruction as well as the evil impact of
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Partition on the peace-loving Hindus, Muslims and Sikhs of Mano Majra

Singh focuses mainly on the Partition, on the events before it, the holocaust caused by it and its
aftermath. His aim in this novel is to show and explore the world around him and to present it in
all its naturalistic setting. He builds a powerful series of episodes with the background of Indian
landscape, Indian sights and sounds; Indian manners and gestures as only a keenly observant
and sensitive novelist can depict them

He has established himself as a distinguished writer of social realism with the publication of his
first novel, Train to Pakistan. The term social realism means the depiction in literature of social
reality in its true colours.

Sex, violence are not the only realities Singh's social novels as in this has transcend this
ideological boundary and present the real picture of society, encompassing the broader
humanity. Through his characters he enlivens the contemporary Indian life. He portrayed man
objectively in relation to society without making them a mouthpiece of any preconceived
ideology

5. Symbols

Symbolism is the use of symbols to signify ideas and qualities, by giving

them symbolic meanings that are different from their literal sense.

Symbolism can take different forms. Generally, it is an object representing another, to give an
entirely different meaning that is much deeper and more significant. Sometimes, however, an
action, an event or a word spoken by someone may have a symbolic value. For instance, “smile”
is a symbol of friendship. Similarly, the action of someone smiling at you may stand as a symbol
of the feeling of affection which that person has for you.
In this they are-

 Antimony
In the novel antimony is an image of the joys and threats presented by affection and sex.
Antimony is a perilous mineral dishonestly accepted to be the principle fixing in kohl—the
material that Juggut Singh's Muslim sweetheart Nooran and the Muslim whore Haseenause to

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line their eyes. Amidst their dacoity of Lala Ram Lal, Malli and alternate criminals examine
Nooran—a young lady who looks pure amid the day yet who "puts dark antimony in her eyes"
around evening time, mirroring the association between antinomy with desire and sin. Nooran,
they say, "is dim, yet her eyes are darker." Haseena additionally lines her eyes "with antimony
and lampblack." Both Nooran and Haseena exist in the novel as wellsprings of joy for the men
who cherish them, but reluctantly. The two ladies, as well, similar to the "antimony in [their]
eyes," are related with peril because of their being Muslim. For instance, after getting to be
pregnant with Juggut's youngster, Nooran fears that a pregnancy without any father present with
incite her dad to slaughter her. She additionally fears that, if her future Pakistani neighbors find
that her infant has a Sikh dad, the tyke will be murdered. The moderately aged, wedded justice

Hukum Chand, in the interim, becomes hopelessly enamored with Haseena, whose adolescent,
religious connection, and societal position are in unmistakable resistance to his own. The
antimony that lines the two ladies' eyes at last checks them as, regularly unwilling, objects of
desire, delight, and threat.

 Railway bridge
The railway connect is an image of India's association with Pakistan, which holds on in spite of
the Partition and industrious religious hostility, and additionally of both the positive and
negative parts of innovation. The scaffold, which physically interfaces India to the new province
of Pakistan, was worked amid India's pilgrim period and is the main proof of Western-style
framework in the small town of Mano Majra, which scarcely has streets. Trains loaded up with
the two travelers and products cross it every day, underscoring its status as Mano Majra's
solitary association with the outside world. The extension isn't just the channel through which
Mano Majra gets products, notwithstanding, yet it likewise one of the methods by which the
isolated and generally serene town becomes involved with the viciousness that has immersed
neighboring and inaccessible urban areas. It is this extension that conveys a trainload of
evacuees to Pakistan, and which, around the finish of the novel, turns into the site of a Sikh trick
to slaughter travelers on that Pakistan-bound prepare. The scaffold subsequently flags the
religious strains between the two countries while additionally underscoring their innate bond.

 Bangles
In the Sikh faith, a bangle symbolizes the Kara, or the faith in endlessness—that God, or the
Guru, has no start or end. The Kara is one of the five "K's," or articles of confidence, in the Sikh
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religion. In the novel, be that as it may, bangles come to be related with a specific disintegration
or undermining of religious confidence. Malli and his kindred looters take bangles from Lala
Ram Lal's home and toss them into Juggut Singh's yard, where they break into pieces, to ensnare
Juggut in the dacoity. The broken bangles symbolize both the apparent loss of an association
with God, while likewise filling in as an allegory for India's geological crack. Recently wedded
ladies, for example, Hukum Chand's organized, Sundari, likewise wear numerous bangles for
good fortunes. Be that as it may, when she and her significant other, Mansa Ram, are pulled
from a transport by a swarm of Muslims, who at that point assault Sundari, the intensity of this
imagery is undermined. Through the portrayal of this account, the creator appears to propose
that such religious images amount to nothing when the principles of a confidence are neglected
for viciousness and political oppression. The Sikhs in the novel are similarly as blameworthy of
this conduct as the Muslims.

The creator additionally suggests that bangles are vacant of genuine religious power and
importance when a few characters, including Meet Singh and the subinspector, expect that Iqbal
Singh is a Sikh since he wears the steel bangle that numerous Sikh men enhance to show their
confidence. The bangle, nonetheless, could only be an embellishment to help the religiously-
uncertain Iqbal present as a Sikh. This, combined with the way that Iqbal is circumcised, an
indication of being Muslim, makes it vague what his actual religious character is. By and by, he
relates to none. This detail of questionable religious character influences the savagery between
the religious gatherings to appear to be simply more ludicrous. In the event that Sikhism is only
characterized by the wearing of bangles, which effortlessly slip on and off, at that point the
confidence turns into a shallow thing, which anybody can wear for political comfort, or even a
need to survive.

6. Motif
Motif is an object or idea that repeats itself throughout a literary work.

A motif can be seen as an image, sound, action, or other figure that has a symbolic significance,
and contributes toward the development of a theme. Motif and theme are linked in a literary
work, but there is a difference between them. In a literary piece, a motif is a recurrent image,
idea, or symbol that develops or explains a theme, while a theme is a central idea or message.
In the novel they are-
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  HISTORY AS MOTIF
The novel draws out the difficulties of segment and investigates the discouraging past of Indian history.
The parcel of a strong country was done and the aftermaths were being taken a gander at in the condition
of sheer stun by political and in addition the overall population. Mobs and thefts were visit, joined by
mass murders and assaults. Parcel was the most shocking period of Indian history. In one go it bothered
the collective agreement being shared by the general population of subcontinent since ages. Not just a
physical division, it was all the more a mental, good and social division. As the dynamic puts that history
and craftsmanship move submits hand so there are various scholars, painter cinematographers who
represented segment in their own style and artistic expression. A work of fiction has a story/plot with a
focal character and his life.
It follows the issue with the life of a person in connection to the general public in which he/she is living.
History discusses a particular time, date and occasion while a work of fiction has a character who is
battling at a specific time and occasion so it merits citing N.S.Gundur who says,"However it doesn't
imply that anecdotal accounts disregard politico – chronicled viewpoint. They depict both the human and
political issues. Now and again they go about as scrutinizes of the political history and gives bits of
knowledge into the truth of legislative issues of parcel" (4). By perusing books on history of parcel one
may come to think about the occasion and its aftermaths however by perusing an anecdotal work
managing history one comprehends the entire procedure and its effects upon people and society all in all.
Mano Majra stands emblematic for India and an extremely legitimate response has been depicted by

Khushwant Singh. A town similarly populated with Sikhs and Muslims was uninformed about the
aftermaths of parcel except if and until a prepare stacked with dead groups of Hindus and Sikhs touched
base at the station. The trains were representative of life's development in Mano Majra. They resembled
the timetable for the villagers and it was a piece of their routine to hear the trains' chugging around
consistently. They had their standard set upon the season of the trains that used to go from the station
however after the entry of the prepare stacked with dead bodies there were less prepares for the course
which brought about an absence of feeling of time for the general population of Mano Majra.

 Revenge-motif
Khushwant Singh features the revenge-motif theme in the novel and the heathen
position ofthe "Creatures ofthe society", however he additionally realizes that the
world isn't consumed by beasts as it were. There are likewise holy messengers. "As a
pragmatist, he faces the beasts, uncovered them, derides them, and makes them the
objectives of his cutlass pushes and gnawing incongruity. As a humanist, he
understands and recognizes the rule that man will supersede every one of the beasts
and set up the amazingness of the ethical law. Man is the delegated transcendence of

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 creation, and, however he is incompletely monster, he is likewise mostly heavenly
attendant. In snapshots of emergency, the heavenly attendant in man will triumph
over the mammoth in him. This is in fact the ethical triumph ofman so compellingly
showed in Train to Pakistan." (Shahane, Mind, 150-51) Partition tremendously affected
the general population in India and Pakistan. It antagonistically influenced the
Hindus, Muslims and Sikhs. The people group which lived in harmony for a
considerable length of time moved toward becoming adversaries medium-term.
Shared doubt and contempt turned into the request of the day. The novel
consequently turns into an exceptional ordeal. It draws out the way that silly
executing, plundering and assaulting won't take us anyplace and the perfect thing is
to live in consummate friendship independent ofthe position and creed to which we
belong.

 Universal madness

To project abject helplessness of administration in the wake of universal madness is an important motif
ofthe novelist. It is very much depicted by Hukum Chand who himselfis a rake and his character is a
prosecution against the administration. At the point when the intrigue to undermine the prepare to
Pakistan is uncovered to Hukum Chand, he is stunned; and he frantically searches for ways and intends
to spare it. Be that as it may, the assessor advises him that they can do nothing. In the event that they are

not taken to Pakistan 'the entire camp might be crushed' by the 'crowds of twenty to thirty thousand
around villagers yearning for blood.' (181) If they are taken to Pakistan, there is the risk of inescapable
trap. In such a circumstance when the Magistrate comes up short, the darling beats the circumstance. It is
his enthusiasm for Haseena, a Muslim whore, that achieves the discharge ofJugga and Iqbal. Srinivasa
Iyengar appropriately saw that 'even in this widespread franticness, mankind or the basic uncalculating
adoration for a man for a lady advocates for itself and recoveries the circumstance.

7. Themes

 The Partition of India and Religious Warfare

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Khushwant Singh's authentic novel A Train to Pakistan is set in the anecdotal town of Mano
Majra amid the late spring of 1947, the time of the notoriously bleeding Partition of India.
Following World War II, Great Britain conceded its previous settlement freedom and after that
partitioned it into the conditions of India and Pakistan—an endeavor to dissipate unpleasant
religious strains by giving a different country to Indian Muslims. Deadly disorder resulted,
notwithstanding, as a great many Muslims endeavored to cross the segment into Pakistan, and
Hindus and Sikhs into India. Singh utilizes the little outskirts town of Mano Majra, once a
"[oasis] of peace," as a microcosm of the religious, station, and good divisions that had since
quite a while ago existed however were uncovered amid the country's strict crack. Singh
proposes that the brutality that emitted from India's parcel had less to do with outside impacts
and more to do with the ability of individuals to surrender to previous preference and scorn.

 Postcolonial Anxiety and National Identity

A Train to Pakistan points of interest how the Partition of India isolated the country
geologically, as well as outlined the British provincial time from that of postcolonial autonomy.
In the novel, a few characters assert that India was in an ideal situation under British lead, in
spite of the segment being Britain's answer, as indicated by the chronicled record, for stemming
the ascent of religious struggle. Singh delineates India as a place hoping to characterize itself
after provincial manage and attempting to make its own particular way towards advance. The
novel at last outlines how defeating frontier lead isn't just an errand of reasserting control over
one's political predetermination, yet of surmounting the mental effect of many years of
subordination.

 Power and Corruption

Iqbal Singh and Juggut Singh are two men of various ranks who wind up sharing a phone
together, both detained on the bogus charge of plotting to submit the dacoity against the Hindu
landowner Lala Ram Lal. Both Iqbal and Juggut are obvious objectives of the degenerate
neighborhood police, who have no legitimization for detaining either man and capture them just
in light of the fact that it is politically convenient and they can. Iqbal speaks to a risk to set up
expert, while Juggut—as of now a known criminal in the town—is a helpful substitute for the
evasion of investigative work. Through the encounters of these men, the novel portrays a nation
in which police powers are wide, unchecked, and damaging. This debasement is additionally

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key to keeping up a standing framework in which numerous Indians are ensured to stay poor and
frail.

 Honor and Heroism

Iqbal goes to Mano Majra, a town that he has never visited and where he knows nobody, hoping
to motivate the villagers to cultivate political change. With his assistance, Iqbal envisions that
the town workers will state more grounded political and financial rights. Juggut, then again,
views himself as a budmash—somebody who is naturally awful and whose heritage of

wrongdoing neutralizes him. In any case, it is at last Juggut and not Iqbal who substantiates
himself a legend toward the finish of the novel. By investigating the complexity between the
two men's words and deeds, Singh recommends that certified respect is accomplished just
through benevolent forfeit.

 Gender and Masculinity

Indeed, even as adoration demonstrates an intense power inside the frantic universe of A Train
to Pakistan women in the story are routinely denied independence and characterized principally
by their connections to men. In the meantime, men in the story are liable to stringent desires for
manliness that shape their predominance towards viciousness. By featuring the profoundly
prohibitive dispositions that recommend both male a][nd female conduct all through the novel,
Singh proposes that, notwithstanding religious and position pressures, gendered partiality is
intensely to fault for the revulsions following the Partition.

Women in the story do not have their own particular subjectivity. When they are talked about, it
is with regards to their connections to men. Indeed, even Nooran, who is more completely point
by point than some other female character in the novel, is characterized as Juggut's darling and
the girl of the Muslim weaver, Imam Baksh. Juggut's mom is given no name by any stretch of
the imagination, however Nooran calls her "beybey," a reference to her status as a female senior
and a term that strengthens her part as a nurturer. Muslim whore Haseena is maybe the most
frail female character in the story, whose contemplations and emotions are separated through her
customer, Hukum Chand's, impression of her. These portrayals of ladies strengthen the thought
that they need singular organization.

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8. Exposition and critical analysis

Khushwant Singh's novel Train to Pakistan is about the disaster that occurred in 1947 when
India was partitioned into two nations – Indian and Pakistan. Segment has left numerous scars in
the hearts of a few Indians. The recollections and injuries of the heartbreaking time frame still
influence individuals to shudder. The book was first distributed in 1956 when in the background
the appalling recollections of the holocaust were still over again. Khushwant Singh puts the
magnifying lens on the then Indian culture through his representative, Iqbal to censure diverse
traditions that were running uncontrolled. The novel starts with a reference to the Hindu Muslim
uproars that had torn the country and set the fire of communalism and fear based oppression.

The whole novel rotates around a little town named Mano Majra, half miles from the waterway
Sutlej. Lala Ram Lal is the main Hindu family. He is cash banks by calling. The cash banks
without a doubt where fleecing poor people and destitute individuals; they were in accordance
with the Zamindars in executing brutalities on poor people. The British government did nothing
to spare poor from these wolves. In any case, they were the objectives of dacoits since dacoits
could get extensive goods from their houses--the evil gotten cash was taken away by the
specialists. In Mano Marja dacoity is conferred in the place of Ram Lal and is slaughtered
savagely.

Singh talks about the unhygienic state of the Indian. They spit and urinate all around. In any
case, the Indians keep sexual ethical quality above everything else. Meet Singh gripes that the
Christian people run openly with other people, implying at spouse swapping. Iqbal reprimands
him for harping on the stock sentiments, saying that Christian don't tell lies as the Indian do.

The police in India are to be sure hopeless parcel making irritation constantly. For the sake of
giving regular open a peace, they remain as a bad dream. Iqbal whined, "There is a police
framework which, rather than shielding the resident, abuses him and lives on defilement and pay
off." Iqbal himself turn into a casualty of police oppression. He is stripped to see whether he is a
Muslim, and captured for no offense. Police is low on account of Jugga as well. With no
genuine proof they put Jugga behind the bar.

Absence of social shamefulness in India pushes individuals into a universe of wrongdoings.

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Joblessness is to a great extent in charge of that. No one needs to know why a man needs to turn
to stealing or victimizing. A workless individual has no alternative other than taking. When he
does as such, society names him as criminal. He isn't taken back to the standard of the general
public. An expansive piece of Indian populace is half-sustained, half-clad. There is nothing
unexpected if individuals move toward becoming Nexalites or Maoists or even dacoits.

Indian Judicial framework is brutally reprimanded. Laws are disregarded by the legislator, legal
counselors. Hukum Chand, a Magistrate is a fake who lands his advancements and positions of
his relatives through foul means. Yet, he is revered as a man of excellence by Meet Singh what
not. It is Indian propensity to oil a man who holds high position independent of his character.
Hukum Chand requests that the monitor send vocalists, rather whores, for his diversion. Indeed,
even at 50 years old, he listens sentimental music and plays with the young ladies of his little
girl's age. Wine and lady are his principle fixation.

Curiously the incongruity is that the Indians of lower strata didn't comprehend what autonomy
is, the time when India was battling for flexibility. A Muslim says "Flexibility is for the
informed individuals who battled for it. We were slaves of the English, now will be the slaves of
the informed Indians – or the Pakistanis." Speaking about opportunity Lambardar asks Iqbal
"Will we get more terrains or more wild oxen?" What a crime of autonomy!

Dissimilar to Mahatma Gandhi's conclusion, Iqbal would dependably trust that Independence
isn't the main solution for get social equity. Iqbal sees that the Indians were uneducated,
superstitious, in reverse living individuals. Divergence is seen all over. Iqbal sees the young
people of Punjab are on the whole similar in their decision of lady of the hour – "All needed
virgin". Magnificence, they perceived was shallow. A great many people needed to compare
with horoscope. Since affection is the most grounded bond between two spirits, Indians have a
few contemplations in picking life accomplices. They search for the endowment, capability and
the activity prospects of the lady of the hour.
Collective dissensions had an ignominious past in India. Sikhs didn't have much confidence on
Muslims as they had "executed two of their Gurus". Muslims butchered their babies, constrained
them to change over into Islam, tore their heavenly Granth and even assaulted numerous Sikh
ladies. Presently a prepare heap of Sikh's slaughtered by the Muslims had been incinerated in
Mano Majra. Two Sikh young fellows are resolved to take retaliate for to offer exercise to the
Pakistan.

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The writer has built up a feedback of Indian culture, state of mind, traditions, and logic through
Iqbal. Be that as it may, he isn't completely upright in his rationality unsurpassed. As a stern
socialist he can't think past "roti, kapra, and makan" (fooding, dress and cabin). Yet, he is all in
all correct to state that Indians relies upon confidence more than rationale and contention. “We

are mysterious East. No proof, just faith. No reason, just faith.”

9. Conclusion

The best piece of the book is the treatment of the characters. Every one of them have their very
own voice. The manner in which they uncover, their point of view, makes it simple for the
perusers to comprehend the inspirations driving their activities. Authenticity originates from the
way that no one is appeared to be great. Everyone comes in various shades of dim. With some
being more darker than the others. Hukum Chand, the District Magistrate, truly needs to do
great however that doesn't keep him from controlling certainties or laying down with a young
lady sufficiently youthful to be his girl. Iqbal, the political dissident, lectures the general
population how they should defend their rights and keep up shared amicability, yet when the
time wants him to act, he ventures back, realizing that self-protection could easily compare to
whatever else.

Another great thing about the book is the extraordinary experiences that the writer surrenders to
the whimsies of the town society living amid those occasions.
An English talking individual is agreed regard by every last one. Indeed, even the police treats
him in a vastly more accommodating path than it would treat different offenders.
The District judge's office includes a great deal of superfluous pageantry and show. For the town
society, he is a God-like figure. Policemen and the hirelings are immovable in their devotion
towards him. Whatever he says, must be managed without making any inquiries.
It is absurdly simple to spread gossipy tidbits and falsehood among the town society.
Indeed, hoodlums should have a code of respect. For eg.. they can't submit a theft in their own
town.
This is a profoundly intriguing book , that will give you a great deal of moral and good inquiries
to contemplate upon. It is prescribed for anybody wishing to see how segment influenced the
lives of individuals living in towns, where shared viciousness was something incredible.

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Though , Train to Pakistan is fiction the foundation of the book becomes real with factual
reality. The content gives a vivid picture of social, political and emotional angles that existed at
that time.

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 4.3.1. The Sorcerer’s Stone

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