This blog presents a visual interpretation of Toba Tek Singh by Saadat Hasan Manto, exploring the human consequences of the Partition of India through images, expressions, and symbolic moments. Instead of focusing on political history, it highlights Partition as a deeply personal and psychological experience, where identity, belonging, and humanity are fractured.
Created for the SEC Paper (Internship Viva under the B.A. English (NEP) programme), this blog is accompanied by a PowerPoint presentation and a video project, linked below. The PPT offers a structured literary and historical understanding, while the video captures the silent suffering, irony, and emotional displacement portrayed in Manto’s narrative.
Set in a mental asylum, the story uses madness as a metaphor to question arbitrary borders and political decisions. Through this visual exploration, the blog shows how literature becomes a voice for the silenced, preserving personal pain as collective memory.
You can also try the Google Quiz linked below and earn a certificate by testing your understanding of Toba Tek Singh.
Contextual Background:
Saadat Hasan Manto as a Realistic Writer:
Saadat Hasan Manto was born in 1912 in Ludhiana, British India. From an early age, he observed social inequalities, human suffering, and the complexities of everyday life, which shaped his perspective as a realistic writer. After Partition in 1947, he had to move to Pakistan, leaving behind the place tied deeply to his memories and personal life. Experiencing displacement, loss, and societal upheaval firsthand profoundly influenced his writing style and choice of themes.
This realism is reflected in Toba Tek Singh, where the confusion, helplessness, and emotional turmoil of asylum inmates mirror Manto’s own observations of human suffering. Through their madness, he critiques the absurdity of borders and divisions, portraying the human cost of political decisions with honesty and empathy, making the story a quintessential example of his realistic approach.
Partition Background:
The Partition of India in 1947 led to large-scale displacement, communal violence, and deep psychological trauma. Manto’s writings reflect the human cost of this historical event rather than its political aspects.
Importance of Toba Tek Singh:
Toba Tek Singh is significant because it portrays the tragedy of Partition through irony and symbolism, highlighting the loss of identity and the absurdity of borders while emphasizing the importance of humanity over nationality.
Overview of the Story: Toba Tek Singh
Toba Tek Singh is a short story by Saadat Hasan Manto set in the aftermath of the Partition of India in 1947. The story takes place in a mental asylum in Lahore, where the inmates are confused by the sudden political changes around them. Due to an agreement between India and Pakistan, it is decided that Muslim inmates will be sent to Pakistan and non-Muslim inmates to India, just like the exchange of populations during Partition.
Among the inmates is Bishan Singh, a Sikh man who repeatedly asks a single question: “Where is Toba Tek Singh?”—the name of his hometown. No one can give him a clear answer, as even officials are unsure whether the village lies in India or Pakistan. As the exchange begins, Bishan Singh refuses to accept either nation when he realises that his village no longer belongs clearly to one side.
In the final and most powerful moment of the story, Bishan Singh collapses in the no-man’s land between India and Pakistan. His death symbolises the loss of identity, humanity, and belonging caused by Partition. Through irony and symbolism, Manto presents Partition not as a political event, but as a deep human tragedy.
Story Through Visuals: Interpreting Toba Tek Singh
The story of Toba Tek Singh gains a new dimension when explored through its visuals. Each scene captures emotions, expressions, and settings that reveal the confusion, displacement, and suffering caused by Partition. Through these images, the narrative comes alive, allowing us to experience the struggles of the characters and the central themes of madness, identity, and humanity. This section interprets the story using the most powerful visual moments from the movie, linking each image to its deeper meaning and message.
Before the film begins, the audience is introduced to the emotional and psychological landscape of Toba Tek Singh. The story revolves around the mental asylum inmates who are caught in the chaos of Partition, struggling to understand the world around them.
Toba Tek Singh (2018) – Key Information:
Film Title: Toba Tek Singh
Release Year: 2018
Director: Ketan Mehta
Screenplay: Ketan Mehta
Based on: “Toba Tek Singh” (1955) by Saadat Hasan Manto
Genre: Drama / Historical / Partition Film
Duration: Approximately 70 minutes
Language: Hindi
Country of Production: India
Release Platform: ZEE5 (OTT / Television film)
Release Date: 24 August 2018
Cast:
Pankaj Kapur as Bishan Singh
Vinay Pathak as Saadat Hasan Manto
Setting:
Mental asylum in Lahore
Set during 1947 Partition of India
Trailor of Film :
Title Image: Symbolism and Themes
The title image of Toba Tek Singh itself speaks volumes. Bishan Singh’s fractured face behind iron bars reflects mental imprisonment as well as the broken identity of millions affected by Partition. The cracked texture on his face suggests psychological fractures, while the dark and suffocating background represents fear, confusion, and helplessness. His silent gaze conveys resistance, despair, and the human struggle to belong in a world divided by arbitrary political lines. This visual perfectly captures the essence of Manto’s story, where individuals are trapped between nations, identities, and ideologies.
Manto’s Arrival at the Lahore Mental Asylum:
Upon arriving at the mental asylum in Lahore, Manto is shown around and introduced to the inmates. Each resident displays unique behaviors, giving a glimpse into their struggles and confusions. This walkthrough sets the stage, preparing viewers to understand the emotional and psychological world of the characters.
Anglo-Indian Inmates in the European Ward:
In the European ward of the asylum, the Anglo-Indian inmates are shown with distinct behaviors and mannerisms, reflecting their own struggles and personalities. This section highlights the diversity of residents within the asylum. It also provides a glimpse into how different communities experienced displacement and confusion during Partition.
Hindu Lawyer Roshan Lal
Roshan Lal is a Hindu lawyer whose mental breakdown is rooted in an unsuccessful love affair. He remains emotionally attached to his beloved from Amritsar and continues to speak in formal, court-like language, often referring to his pain in terms of honour. Even in madness, his words reflect logic, emotion, and the dignity of a man shaped by the legal world.
Suraj Mal: The Lunatic Radio Engineer
One man held an MS degree and had been a radio engineer. He kept apart from the other inmates, and spent all his time walking silently up and down a particular footpath in the garden.
Mansur Ahmed: The Obsessive Cleaner
Mansur Ahmed is shown as a lunatic obsessed with cleaning, constantly focused on scrubbing and tidying his surroundings. His behavior highlights the peculiarities of asylum life, where each inmate displays unique traits and habits. This image captures the diversity of personalities and the psychological landscape within the mental asylum.
Ittefaq Ali: The Landlord from Sial kot
Ittefaq Ali, a landlord from Sial kot, is portrayed as a lunatic who constantly reads the Fire Eating newspaper. His obsession with the newspaper highlights his eccentricity and unique behavior within the asylum. This image captures the varied personalities of the inmates and the distinct quirks that make each of them memorable.
Another Inmates of the Lahore Mental Asylum
This collage shows some of the asylum’s unique residents: Mohammad Ali, devoted to his daily baths; Sukhbir Singh, the passionate Sikh leader; Kabir Khan, who claims to speak directly with God; and an innocent inmate wrongly sent here for murder. Each individual displays distinct behaviors, highlighting the diversity of personalities and the peculiar life within the asylum.
Bishan Singh: The Central Figure of the story
Bishan Singh, a Sikh inmate, had lived in the Lahore asylum for fifteen years and had not slept during all those years. He remained standing most of the time, resting only by leaning against a wall, and constantly spoke in a strange, incomprehensible language, repeating phrases like “Upar di gur gur di annexe di be-dhiyana di mung di daal of di lalten.” His feet had swollen from standing, and his unkempt hair and matted beard gave him a frightening appearance, yet he was completely harmless. Once a prosperous landlord from the Toba Tek Singh district, he lost his sanity and was sent to the asylum by his family. Though detached from reality, he would carefully wash and dress himself whenever his relatives were about to visit, revealing the lingering humanity beneath his madness.
Manto: The Narrator and Observer of the Asylum
Manto, who oversees the Lahore mental asylum, also acts as the narrator, recording daily events in the evenings. One day, reading a newspaper that declared “our country will soon be free,” he is asked by the asylum staff who will rule over them. Through his calm and thoughtful reply, Manto reveals his dual role as observer and caretaker, blending the absurdity of asylum life with insightful narration.
News of Freedom Inside the Asylum
When the news that India was about to gain independence spread everywhere, an asylum worker informed one lunatic about Hindustan’s freedom. The lunatic excitedly shared the news with the others. Soon, the inmates began celebrating and shouting slogans of “Hindustan Zindabad,” filling the asylum with joy and chaos.
Confusion Over the Meaning of Freedom
Inside the asylum, the lunatics are deeply confused about what freedom actually means. Some describe it as a bird or air, while others believe freedom means doing anything—even violence or public acts without consequences. Heated arguments follow, yet no one truly understands freedom. Through Bishan Singh and the man who claims to speak to God, the scene highlights the irony that even divine answers fail, emphasizing confusion, absurdity, and the hollow meaning of freedom.
The Irony Written in Silence
As Manto writes, the film reveals the bitter truth that freedom arrived with the wound of Partition.
Bishan Singh Meets His Grown-Up Daughter
Whenever someone came to meet him, Bishan Singh would bathe and dress neatly, sensing the visit without being told. On one such occasion, his friend Fazal Din visited him with Bishan Singh’s daughter, who had grown into a young woman. This scene reveals his silent emotional awareness and enduring bond with his family.
Partition Enters the Asylum
An asylum worker asks Manto whether the news of Partition is true, and Manto explains that the British have drawn a line, naming one side Hindustan and the other Pakistan. A confused inmate argues with Manto, calling him mad for saying that the place they live in is now Pakistan. At the same time, Suraj Mal, speaking in court-like language, tells Bishan Singh that his beloved lives in Amritsar while he remains in Lahore, calling it an injustice to his honour.
Madness After the News
When the news of Partition spreads in the asylum, the lunatics begin questioning what Partition actually means and where they truly belong. Their confusion about Lahore—whether it lies in Hindustan or Pakistan—reflects the deeper chaos created by political decisions. Through these absurd yet painful conversations, Manto exposes the central theme of the film: the madness of Partition, where rational minds fail and innocent lives are trapped between imaginary borders, turning sanity into insanity and insanity into truth.
Before the madness was named, history had already gone insane.
Real footage from the time of Partition.
Partition’s Silent Victims
AA A traumatised young woman is found near the asylum, wounded and silent. When she is brought to Asylum, the workers argue over her identity—Hindu or Muslim—so they can decide whether she belongs to Hindustan or Pakistan. Inside the women’s ward, when Manto orders another inmate to be untied, the girl misunderstands the command and begins to remove her clothes, revealing how Partition has reduced identity, dignity, and humanity to confusion and fear.
The Twin Nations, 14–15 August 1947
Manto writes that on 14th and 15th August, the twin nations were born soaked in blood, hatred, and terror, leaving people wounded, shocked, and ashamed. The black-and-white archival footage brings this reality to life, showing the raw pain and chaos of Partition. These images echo Manto’s words, reminding viewers that freedom came at an unimaginable human cost.
The Lunatic Exchange Ordered
An order arrives that the asylum’s lunatics must also be divided: Muslim lunatics will stay, while Hindu and Sikh lunatics are to be sent to Hindustan. Manto and a worker watch the proceedings, and the worker questions the need for such a division—what difference does it make where the lunatics live? Manto replies dryly that it matters only to the rulers, highlighting the absurdity of Partition and the arbitrary control of authority.
Orders Pending
The asylum head informs the Anglo-Indian ward about the upcoming lunatic exchange. When asked where they will be sent, he replies that until the higher authorities give their orders, they must remain where they are. The scene underlines the absurdity of bureaucracy and the powerlessness of those caught in its system.
Toba Tek Singh’s Question
Amid the chaos of Partition, Bishan Singh repeatedly asks:
"Toba Tek Singh kithay hai? Hindustan da ke Pakistan da?"
The other lunatics try to answer, but confusion reigns—today Lahore is in Pakistan, tomorrow in Hindustan; what if all of Pakistan becomes India, or both vanish from the map? This scene highlights the absurdity of borders and the human cost of arbitrary political divisions.
Bishan Singh Appeals to God
Bishan Singh, desperate to know the fate of Toba Tek Singh, begs “God” to resolve the confusion. But God seems too busy with other matters. In frustration, he shouts:
"Upar di gur gur di annexe di be-dhiyana di mung di daal of the laltain, wahay Guru ji da Khalsa and wahay Guru ji ki fatah. ร Jo bolaey so nihal sat Sri akal!"
He may have meant: “You are the God of the Muslims. If you were a Sikh God, you would surely help me.” This scene captures the absurdity and helplessness of individuals trapped between human-made divisions, where even divine intervention seems powerless.
The Lunatics’ Partition
At night, all the lunatics are gathered and told that the next day they will be divided: Hindu and Sikh lunatics will go to Hindustan, while Muslims will stay. One lunatic climbs a tree, shouting that he will stay here, refusing to go to either country. The next morning, the inmates embrace each other emotionally before being loaded onto trucks one by one. Bishan Singh, reluctant to leave, asks, “Toba Tek Singh kithay hai?” When a worker replies that the truck is heading there, he finally boards, and they are taken to the border.
The Border and the Exchange
When the lunatics reach the border, some try to escape, but the security stops them forcefully. Then the heads of both asylums meet and shake hands, officially beginning the process of dividing the inmates according to religion. This scene highlights the absurdity and tragedy of Partition, where even the insane are subjected to political lines and bureaucratic control.
Bishan Singh at the Border
When it is Bishan Singh’s turn, he is sent to the border. He asks, “Where is Toba Tek Singh?” The asylum head replies, “In Pakistan,” and Bishan Singh begins to walk toward it. The security tries to stop him, but the Lahore officer intervenes: “Do not force him—let him stay here.” This scene captures his unwavering attachment to his homeland and the absurdity of borders imposed on individuals.
Bishan Singh’s Last Stand
The lunatic exchange continues through the night, but Bishan Singh remains standing in place, unmoved by the chaos. At dawn, his piercing scream draws everyone’s attention. The man who had not slept for fifteen years collapses to the ground, exhausted yet steadfast. This moment captures the absurdity and tragedy of Partition, as well as Bishan Singh’s unwavering attachment to his homeland, making him the ultimate symbol of human bewilderment in the face of arbitrary borders.
Ending of the Film: Toba Tek Singh in No-Man’s Land
“On one side of the barbed wire lies Hindustan,
on the other lies Pakistan.
In between is a piece of land with no name—
and there lies Toba Tek Singh.”
— Saadat Hasan Manto
This moment marks the emotional and symbolic ending of the film. Bishan Singh’s body lying in no-man’s land shows how Partition reduced human beings to nameless existences between borders. The barbed wire divides nations, but it is the unnamed land that holds the true tragedy—where humanity has no place. The film closes not with resolution, but with a haunting silence that forces the viewer to reflect on the cost of freedom and the madness of political divisions.
My Experience of Screening
Watching the film adaptation of Toba Tek Singh was a deeply moving experience. Seeing the characters, their emotions, and the asylum setting on screen made the chaos and confusion of Partition much more real and tangible. Bishan Singh’s unwavering stance in the no-man’s land left a lasting impression, showing how human identity and emotions are often caught between political decisions. The visuals, expressions, and silent moments brought Manto’s story to life in a way that words alone cannot capture.
The video below transforms Manto’s narrative into a visual experience, highlighting how individual lives were emotionally shattered by the arbitrary borders of Partition:
The PPT below presents a structured academic interpretation of Toba Tek Singh, designed to support literary understanding through thematic and contextual analysis
I am happy to share my learning journey from the Finishing School Programme conducted at Government Arts College, Talaja. This programme was not just about skill development, but about understanding myself, building confidence, and preparing for real-life and professional challenges. Each day brought new lessons through discussions, activities, and real-life examples that helped me grow personally and professionally.
Day 1: Self-Awareness – Who Am I?
The programme began with a welcome session by Dr. Chhaya Parekh, who explained the importance of the Finishing School Programme in shaping confidence, employability and personality development. The first session started with the thought-provoking question, “Who am I?” Initially, I thought of basic personal details, but gradually I understood that this question reflects my inner qualities, values, habits, and thoughts.
Ma’am explained that human beings have two types of body—the physical body and the inner body, which includes the mind, emotions, intellect, and thoughts. She emphasized that balance between these two is essential for personal growth and effective decision-making.
We were introduced to SWOT Analysis as a tool to identify our strengths, weaknesses, opportunities, and threats. In a drawing activity, I represented positivity as my strength. The day ended with a confidence-building game, where I recited lines from William Wordsworth’s “I Wandered Lonely as a Cloud.” This activity helped me overcome hesitation and express myself confidently.
Day 2: Self-Confidence & Goal Setting
The second day focused on building self-confidence and positive thinking. Through motivational examples, we learned that confidence develops through learning, practice, and belief in oneself. The inspiring journeys of Dr. A. P. J. Abdul Kalam, Dhirubhai Ambani, and Shah Rukh Khan showed us that success does not depend on background but on determination and dedication.
We also learned about life as a journey of choices between birth and death and discussed the four stages of life—Brahmacharya, Grihastha, Vanaprastha, and Sanyas. The concept of success was explained through the Five P’s, which taught me that true success becomes meaningful only when it includes contribution to society. A goal-setting activity and guidance on SMART goals helped me reflect on my future direction.
Day 3: Interpersonal Skills
Day three focused on interpersonal skills and emotional understanding. We discussed how we feel when someone gets angry with us and realized that emotions like hurt, guilt, fear, and overthinking are natural reactions.
The importance of empathy, appreciation, and negotiation skills was explained through discussion and examples. A group activity helped us practice teamwork, active listening, respect for others’ opinions, and emotional balance.
Day 4: Resume Writing, Cover Letter & Presentation Skills
Day four was practical and career-oriented. We learned how to prepare a professional resume and cover letter, focusing on clarity, relevance, proper formatting, and honesty. Each section of a resume was explained in detail.
The session on presentation skills helped me understand the importance of knowing the audience, organizing content logically, and delivering confidently using proper body language and eye contact.
Day 5: Group Discussion & Inspiration
The fifth day began with an emotionally inspiring video on the life of IAS officer Ms. Komal Ganatra. Her journey taught me the importance of self-respect, inner strength, and perseverance despite emotional and social challenges.
After this, we learned the concept and rules of group discussion. My group discussed the topic “Social Media: Vices and Virtues.” This activity helped improve my communication skills, confidence, critical thinking, and teamwork.
Day 6: Interview Skills
On Day 6, the focus was on interview skills. Through presentations and a mock interview, I learned how to introduce myself confidently, answer questions calmly, maintain positive body language, and follow interview etiquette. This session made me feel more prepared for future interviews.
Day 7: Self-Discipline, Planning & Decision-Making
Day seven covered important life skills such as self-discipline, planning, and decision-making. A group activity on planning a birthday party within a limited budget helped me understand teamwork, time management, budgeting, and organization.
A case study related to an emergency situation improved my logical thinking and problem-solving abilities and taught me how to take decisions under pressure.
Day 8: Time Management
The eighth day focused on time management and avoiding procrastination. We learned that every day has 86,400 seconds, and once time is wasted, it cannot be recovered.
The four-quadrant to-do list method helped me understand how to prioritize tasks, reduce distractions, and manage time effectively in daily life.
Day 9: Team Work & Leadership
Day nine focused on teamwork and leadership. We learned that teamwork means working together toward a common goal, while leadership involves guiding, motivating, and supporting others.
The 7 C’s of Team Work—communication, collaboration, cooperation,coordination, commitment, creativity, and critical thinking—helped me understand how strong teams function.We also watch a movie name Chal Man Jiti Laie.
Day 10: Valedictory Programme & Conclusion
The tenth day marked the conclusion of the Finishing School Programme and was celebrated with a meaningful samapan karyakram. As part of the programme, three students shared their feedback, expressing how the training helped them grow in confidence, communication, and self-awareness.
I was given the opportunity to sing the prayer, which made the moment very special and memorable for me. After this, Dr. Chhaya Parekh delivered an inspiring speech, encouraging us to apply the skills learned during the programme in our daily and professional lives.
Under the Sardar Vandana Karyakram, a quiz competition was conducted. I felt proud to receive a rank in the quiz, and I was awarded a book as a prize, which motivated me further.
Towards the end, the coordinator expressed sincere thanks to the resource person, faculty members, and students for their cooperation and active participation throughout the programme.
Final Reflection
The Finishing School Programme was a truly enriching and transformative experience for me. It helped me become more self-aware, confident, disciplined, and career-ready. The interactive sessions, activities, and real-life examples made learning meaningful and enjoyable.
This journey helped me grow beyond textbooks and prepared me to face life with clarity, confidence, and purpose.
Welcome to a journey across time —From the mythical palaces of Ayodhya to the bourgeois homes of 19th-century Europe, the voice of a woman questioning her role has echoed through centuries. Two such voices — Sita, from the Ramayana, and Nora Helmer, from Henrik Ibsen’s A Doll’s House — stand as timeless symbols of female endurance, awakening, and self-realization.
Through this reflection, we’ll explore how both women, in their own worlds, challenge the expectations placed upon them and emerge as symbols of inner strength and awakening. So, let’s step into their stories and see how the flames that once tested them continue to illuminate the path of womanhood even today.
✦ Sita’s Agnipariksha: The Fire of Faith and Patriarchy
In Valmiki’s Ramayana, Sita, the epitome of devotion and virtue, undergoes a literal Agnipariksha — a trial by fire — to prove her chastity after being rescued from Ravana’s’s captivity. Despite her unwavering fidelity, she must burn away society’s suspicion to regain acceptance.Sita’s Agnipariksha is not just a physical ordeal but a spiritual metaphor. It reflects how patriarchal society demands proof of a woman’s purity while seldom questioning the integrity of men. Sita’s calm acceptance of this test shows her inner strength, moral courage, and dignity, even as she silently exposes the injustice of her circumstances.
In , Tulsidas’s Ramcharitmanas her purity shines through the fire unscathed, symbolizing divine truth:
(The world is pervaded by Sita and Ram — the eternal union of truth and virtue.)
Yet, behind this spiritual ideal lies a painful social reality: a woman must suffer to prove what should have been believed.
✦ Nora’s Agnipariksha: The Fire of Self-Discovery
Centuries later, in 1879, Henrik Ibsen gave the world another Sita — Nora Helmer, these seemingly naรฏve and cheerful wife in A Doll’s House. Like Sita, Nora lives within walls of societal expectation, where her worth is defined by. obedience and appearance.
Her “Agnipariksha” comes not through flames but through truth. When her secret — a forgery committed out of love — comes to light, her husband Torvald values reputation over devotion. His reaction awakens Nora’s realization: she has lived her life as a doll, shaped by others’ hands.Nora’s act of leaving her home — slamming the door behind her — is her own fiery purification, a rebellion through enlightenment. Her courage to walk into the unknown is symbolic of burning away illusion to emerge as an independent self.
✦ Parallel Reflections: The Eternal Fire of Womanhood
Aspect of Sita & Nora
Form of Agnipariksha Literal fire to prove chastity Emotional confrontation to prove Identity motivation Upholding dharma and marital loyalty Asserting individuality and Self-respect outcome Accepted by society but wounded by injustice Rejected by society but liberated in spirit Symbolism Purity through suffering Freedom through self-awareness
Both Sita and Nora embody two sides of the same truth:
Society often tests women for virtues that men take for granted.
Their strength lies not in submission, but in the quiet fire of self-realization.
✦ Feminine Fire: Beyond Obedience and Rebellion
Sita’s endurance and Nora’s defiance might seem opposite, but both stem from inner integrity. Sita remains steadfast in virtue; Nora refuses to live without truth. Each undergoes transformation — Sita through sacrifice, Nora through self assertion.Their journeys mark two ends of a long evolution in the portrayal of women:Sita’s Agnipariksha mirrors the ancient demand for purity.Nora’s awakening symbolizes modern woman’s quest for identity.Yet, both challenge societal hypocrisy — one through patience, the other through protest.
Flames that Purify, Not Destroy
Whether it is Sita walking through fire or Nora walking out of her home, both acts are flames of liberation.Sita teaches us dignity in suffering; Nora teaches us courage in choice.Their Agnipariksha — literal or symbolic — remains an eternal metaphor for every woman who has had to prove her worth in the face of doubt. The fire may scorch, but it also illuminates the path to selfhood.
“The true test of purity,” these women remind us, “is not in what we endure, but in how we emerge from the flames — whole, aware, and free.”
A Memorable Trip to Talaja’s Prestigious Sir Takhtsinhji Vachnalay
Hii!
On 27th September, we had the wonderful opportunity to visit Sir Takhtsinhji Vachnalay, Talaja along with our respected Purvi Madam and the students of Semester 3 and 5 (English Department). The visit was not just a routine trip, but an enriching experience that gave us deep insights into the functioning of a library, the importance of systematic arrangement, and the values of book preservation.
Activities We Performed
Our group actively participated in several library-related activities:
Repairing a torn book carefully with gum.
Arranging books in their proper sections like “เค ”, “เค”, History, Novel, etc.
Organizing magazines and understanding how new books are recorded in registers, assigned catalogue numbers, and placed in sections with proper author details.
These small yet meaningful tasks helped us experience the practical side of library management and classification.
Guidance from the Librarian
The librarian, Mr. Kaushik Bhai, shared valuable tips with us on how to handle and preserve books. He emphasized that:
Books should be opened and closed gently.
No pen or object should ever be placed inside them.
Books should always be stored with care.
He also explained the borrowing process and patiently answered our questions, which gave us a better understanding of how a library functions as a disciplined, knowledge-preserving space.
Exploring the English Cupboard
One of the highlights of our visit was the English cupboard, where we got to see timeless classics like Jane Austen’s Sense and Sensibility and Shakespeare’s Othello. For English literature students like us, this was truly exciting — a chance to connect with world literature preserved in our very own town library.
Rare and Valuable Treasures
The library is also home to some rare and priceless collections. Among them:
Hind Swaraj by Mahatma Gandhi — written in his own handwriting, and the only copy available in the entire Bhavnagar district.
Bhagavad Gomandal — a 9-part Gujarati Shabdkosh (encyclopedia/dictionary) containing detailed meanings of Gujarati words. It is considered one of the greatest contributions to Gujarati literature.
We also learned that the library has been honored with the Best Library Prize at the state level twice, which reflects its historical and cultural significance.
The visit ended on a warm note as we enjoyed refreshments together, making the day even more memorable.
Overall, the visit to Sir Takhtsinhji Vachnalay, Talaja was not just an academic trip but an inspiring journey. We came back with practical knowledge of book preservation, cataloguing, and library management, along with a newfound respect for books and rare collections. Truly, a library is more than just a building filled with books — it is a living temple of knowledge, inspiring us to read, learn, and grow.
