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Describe the daily routine of khushwant singh's life in the village?
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Describe the daily routine of khushwant singh's life in the village?
Khushwant Singh's daily routine in the village was simple and often revolved around the time of sunrise and sunset. He would typically wake up at sunrise, and spend some time in prayer and contemplation in the garden before breakfast. After breakfast, he would work with his tenants in the fields through the morning and early afternoon. In the evening, he would return to his room or library and read or write. He would go for walks alone in the field or with his dog at dusk, and then take a bath before dinner. After dinner, he would listen to music or look down at the stars for a few hours before going to bed.
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Describe the daily routine of khushwant singh's life in the village?
Khushwant Singh's Daily Routine in the Village

Khushwant Singh, the renowned Indian author and journalist, spent a significant part of his life in his ancestral village of Hadali, located in present-day Pakistan. His daily routine in the village was simple and deeply rooted in the traditional rural lifestyle. Here is a detailed description of his daily routine:

Morning:
- Waking Up: Khushwant Singh would wake up early in the morning, before the crack of dawn.
- Prayer and Meditation: After waking up, he would start his day with prayer and meditation, seeking spiritual solace and connecting with his inner self.
- Chores: Following his morning rituals, Singh would engage in various household chores, such as fetching water from the well, tending to the animals, and cleaning the premises.

Breakfast:
- Simple Meal: Khushwant Singh would have a modest breakfast consisting of traditional village fare. This typically included homemade bread, butter, curd, and sometimes a cup of tea.

Engaging with the Village Community:
- Interactions: Singh would actively engage with the villagers, interacting with them, and offering guidance and assistance whenever needed.
- Listening to Stories: Being a keen observer of human nature, he would spend time listening to the stories and experiences of the villagers, enriching his understanding of their lives.

Writing and Reading:
- Writing: Singh dedicated a significant portion of his day to writing. He would retreat to a quiet corner, often under a tree, and immerse himself in his literary pursuits.
- Reading: Apart from writing, Singh was an avid reader. He would spend time reading various books, both fiction and non-fiction, to broaden his knowledge and gain new insights.

Meals and Rest:
- Lunch: Singh would have a hearty lunch, which typically included a variety of local dishes prepared by his family members or the village community.
- Afternoon Siesta: After the meal, he would take a short afternoon nap, rejuvenating himself for the rest of the day.

Evening:
- Engaging with the Youth: In the evenings, Singh would often spend time with the village youth, discussing their aspirations, providing guidance, and sharing his wisdom.
- Enjoying Nature: He would take leisurely walks around the village, appreciating the beauty of the natural surroundings and relishing the tranquility of rural life.

Dinner and Reflection:
- Dinner: Singh would have a simple dinner with his family, enjoying the warmth of their company and savoring the traditional flavors of homemade food.
- Reflection and Contemplation: Before retiring for the night, he would spend some time in reflection and contemplation, evaluating the events of the day and planning for the future.

Conclusion:
Khushwant Singh's daily routine in the village was a harmonious blend of spirituality, engagement with the community, literary pursuits, and appreciation of nature. His routine reflected his deep connection with his roots and his desire to lead a simple
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Direction: Read the case study given below and answer the questions that follow:Ralegan Siddhi is a small village in the district of Ahmednagar, Maharashtra. It has become an example for watershed development throughout the country.In 1975, this village was caught in a web of poverty and illicit liquor trade. The transformation took place when a retired army personnel, settled down in the village and took up the task of watered development. He convinced villagers about the importance of family planning and voluntary labour; preventing open grazing, felling trees, and liquor prohibition.Voluntary labour was necessary to ensure minimum dependence on the government for financial aids. “It socialised the costs of the projects”, explained the activist. Even those who were working outside the village contributed to the development by committing a month’s salary every year. Work began with the percolation tank constructed in the village. In 1975, the tank could not hold water. The embankment wall leaked. People voluntarily repaired the embankment. The seven wells below it swelled with water in summer for the first time in the living memory of the people. The people reposed their faith in him and his visions.A youth group called Tarun Mandal was formed. The group worked to ban the dowry system, caste discrimination and untouchability. Liquor distilling units were removed and prohibition imposed. Open grazing was completely banned with a new emphasis on stall-feeding. The cultivation of water intensive crops like sugarcane was banned. Crops such as pulses, oil seeds and certain cash crops with low water requirements were encouraged. All elections to local bodies began to be held on the basis of consensus. “It made the community leaders complete representatives of the people.” A system of Nyay Panchayats (informal courts) were also set up. Since then, no case has been referred to the police. A Rs. 22 lakh school building was constructed using only the resources of the village. No donations were taken. Money, if needed, was borrowed and paid back. The villagers took pride in this self-reliance. A new system of sharing labour grew out of this infusion of pride and voluntary spirit. People volunteered to help each other in agricultural operation. Landless labourers also gained employment. Today the village plans to buy land for them in adjoining villages. At present, water is adequate; agriculture is flourishing, though the use of fertilizers and pesticides is very high. The prosperity also brings the question of ability of the present generation to carry on the work after the leader of the movement who declared that, “The process of Ralegan’s evolution to an ideal village will not stop. With changing times, people tend to evolve new ways. In future, Ralegan might present a different model to the country.”In which state is Ralegan Siddhi situated?

Direction: Read the case study given below and answer the questions that follow:Ralegan Siddhi is a small village in the district of Ahmednagar, Maharashtra. It has become an example for watershed development throughout the country.In 1975, this village was caught in a web of poverty and illicit liquor trade. The transformation took place when a retired army personnel, settled down in the village and took up the task of watered development. He convinced villagers about the importance of family planning and voluntary labour; preventing open grazing, felling trees, and liquor prohibition.Voluntary labour was necessary to ensure minimum dependence on the government for financial aids. “It socialised the costs of the projects”, explained the activist. Even those who were working outside the village contributed to the development by committing a month’s salary every year. Work began with the percolation tank constructed in the village. In 1975, the tank could not hold water. The embankment wall leaked. People voluntarily repaired the embankment. The seven wells below it swelled with water in summer for the first time in the living memory of the people. The people reposed their faith in him and his visions.A youth group called Tarun Mandal was formed. The group worked to ban the dowry system, caste discrimination and untouchability. Liquor distilling units were removed and prohibition imposed. Open grazing was completely banned with a new emphasis on stall-feeding. The cultivation of water intensive crops like sugarcane was banned. Crops such as pulses, oil seeds and certain cash crops with low water requirements were encouraged. All elections to local bodies began to be held on the basis of consensus. “It made the community leaders complete representatives of the people.” A system of Nyay Panchayats (informal courts) were also set up. Since then, no case has been referred to the police. A Rs. 22 lakh school building was constructed using only the resources of the village. No donations were taken. Money, if needed, was borrowed and paid back. The villagers took pride in this self-reliance. A new system of sharing labour grew out of this infusion of pride and voluntary spirit. People volunteered to help each other in agricultural operation. Landless labourers also gained employment. Today the village plans to buy land for them in adjoining villages. At present, water is adequate; agriculture is flourishing, though the use of fertilizers and pesticides is very high. The prosperity also brings the question of ability of the present generation to carry on the work after the leader of the movement who declared that, “The process of Ralegan’s evolution to an ideal village will not stop. With changing times, people tend to evolve new ways. In future, Ralegan might present a different model to the country.”Which trade proliferated in the village in mid 1970s?

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Describe the daily routine of khushwant singh's life in the village?
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