Lost Spring By

Anees Jung
The story of stolen childhood
 SUMMARY
“Lost Spring: Stories of Stolen Childhood” is an
excerpt from Anees Jung’s book that explores the grim
reality of child labor in India. Through two poignant
narratives, the author highlights how poverty and
societal norms deprive children of their childhood,
education, and dreams, forcing them into lives of
hardship and struggle.
 Part I: Sometimes I Find a
Rupee in the Garbage
The first part of the chapter centers around a young boy
named Saheb-e-Alam, a ragpicker who lives in Seemapuri, a
slum on the outskirts of Delhi. He migrated from Dhaka,
Bangladesh, along with thousands of others who fled poverty
and natural disasters in search of a better life. Ironically,
their living conditions in Seemapuri are still miserable—
without proper sanitation, clean water, or education. Yet, to
these children, garbage is gold. While for elders it’s a means
of survival, for children like Saheb, it’s a game of hope—
hoping to find something valuable, like a coin or a toy.
 2.
Saheb once dreamt of going to school, but poverty
crushed that dream. Anees Jung ironically notes that
though his name means “Lord of the Universe,” he is
anything but that. Later, Saheb takes up a job at a tea
stall where he earns ₹800 per month and all his meals.
However, he loses his freedom in the process. The
author remarks that even though he earns money now,
he is no longer carefree; the weight of the steel
canister he carries is heavier than the plastic bag he
once held.
 Part II: I Want to Drive a Car
The second story is set in Firozabad, a town in Uttar
Pradesh famous for its glass-blowing industry. The
focus here is on Mukesh, a young boy who belongs to a
family of bangle-makers. Generations of his family
have been engaged in the same profession, and the
children are born into it without any choice. They
work in dark, ill-ventilated huts near hot furnaces,
which often damage their eyesight at a young age.
 3.
The bangle-makers live in extreme poverty and are
burdened by a rigid social system and exploitation by
middlemen, politicians, and corrupt officials. They are
caught in a web they cannot escape. However, Mukesh
is different. He dares to dream—he wants to become a
motor mechanic and drive a car. His ambition reflects
hope amidst despair, suggesting that change is
possible if the younger generation breaks free from
the shackles of tradition and poverty.
 Living Conditions Of Saheb
Saheb-e-Alam, the young boy in Lost Spring, lives in
extremely poor and unhygienic conditions in
Seemapuri, a slum on the outskirts of Delhi. He and
his family migrated from Dhaka, Bangladesh, in
search of a better life after their homes and fields
were destroyed by frequent storms. However, instead
of finding comfort, they ended up living in mud huts
with tin or plastic roofs, without basic facilities like
clean drinking water, proper sanitation, or drainage.
The people of Seemapuri survive by ragpicking—
collecting and selling recyclable items from garbage.
 4.
For them, garbage is not just trash; it is a means of survival. Saheb,
like many other children in the area, walks barefoot in torn clothes,
which reflects the depth of their poverty. He once dreamt of going
to school, but his reality forces him into child labour. Though he
later gets a job at a tea stall and earns ₹800 a month along with
meals, the freedom he once had is lost. The heavy steel canister he
now carries symbolizes the burden of responsibility and the loss of
his carefree childhood. His living conditions highlight the harsh
reality of poverty, where dreams are crushed under the weight of
survival, and basic rights like education and a healthy environment
remain out of reach.
 Character traits
Saheb is a young boy full of innocence and hope,
despite the difficult life he leads as a ragpicker. He is
curious and observant, often fascinated by the world
around him, like the tennis players he watches from a
distance. His dream of going to school and playing
tennis shows that he aspires for a better future. Saheb
is also hardworking and responsible, taking on the
burden of supporting his family at a very young age.
 Working Condition
Saheb works in extremely poor and harsh conditions.
Initially, he works as a ragpicker, roaming the streets
of Seemapuri barefoot, collecting waste from garbage
dumps. He starts his day early and spends hours
searching through trash, hoping to find something
valuable like coins, toys, or even food. This work is
unhygienic, unsafe, and provides no stability or
security
 Saheb is no longer his own
master
The line “Saheb is no longer his own master” reflects
the loss of freedom that comes with employment
under someone else. Earlier, when Saheb worked as a
ragpicker, he may have lived in poverty, but he was
free to roam the streets, choose where to go, and work
at his own pace. There was no fixed schedule
 Part 2.
Mukesh lives in Firozabad, a town known for its
bangle-making industry, in extremely poor and
unhygienic conditions. His family stays in a small,
overcrowded house located in a narrow lane full of
dust and filth. The homes have no proper ventilation,
sanitation, or clean drinking water. Most of the people
in his community live in poverty, struggling to meet
basic needs. Their surroundings are congested, dirty,
and unhealthy, reflecting years of neglect and
exploitation. Despite working hard, they continue to
live in misery with little hope for improvement.
 Working Condition
Mukesh, like many others in Firozabad, works in the
glass-blowing industry under dangerous and
unhealthy conditions. He works near hot furnaces in
dark, poorly ventilated rooms filled with smoke, heat,
and dust. These conditions often lead to serious health
issues, especially eye problems, from an early age.
 Dreams
Mukesh dreams of becoming a motor mechanic and is
determined to break free from the family tradition of
bangle-making. Unlike others in his community, he
aspires for a better future. His dream reflects hope,
courage, and a strong desire to change his life despite
poverty and difficult living conditions.
Socio economic marginalization

Unprivileged socio-economic marginalization means

when poor people, especially children, are kept away
from basic needs like education, healthcare .They are
treated as less important and are often ignored by
society and the system.
 Tradion/Destiny/Karma
In Firozabad, generations of bangle-makers, like
Mukesh’s family, believe that it is their destiny to
continue the traditional work of making bangles. This
belief is deeply rooted in their minds, shaped by social
conditioning and lack of education This mindset
prevents them from breaking free from exploitation.
The weight of tradition and belief in fate becomes a
major reason why children are denied opportunities
for education and a better future.
 Comparison
Saheb and Mukesh, both young boys from
impoverished backgrounds, represent the harsh
realities of child labor in India, but they differ in their
circumstances and mindset. Saheb is a ragpicker in
Seemapuri, who works in garbage dumps and lives a
life of uncertainty and helplessness. Though he
dreams of going to school and playing tennis, he lacks
direction and support. He ends up working at a tea
stall, losing even the little freedom he had.
 2.
In contrast, Mukesh belongs to a family of bangle-
makers in Firozabad and lives in a deeply rooted
tradition of caste-based labor. However, unlike Saheb,
Mukesh is more determined and focused. He dreams
of becoming a motor mechanic and is willing to take
steps to make it a reality. While Saheb represents
passive acceptance of poverty, Mukesh symbolizes
hope, courage, and the desire to break free. Both boys
suffer from socio-economic marginalization, but
Mukesh’s character brings a sense of optimism and
possibility for change.
 Questions

1.“Garbage to them is gold.” — Explain with reference to Saheb’s life.

2.What is the significance of the title Lost Spring?
3.“Saheb is no longer his own master.” — Explain this line and its
importance in the chapter.
4.How is Mukesh different from the other bangle-makers of Firozabad?
5.What do Saheb and Mukesh represent in the story Lost Spring?
6.How do traditions and poverty trap the people of Firozabad? Explain
with reference to Mukesh’s life.
 1.
For the ragpickers in Seemapuri, garbage is not just
waste—it is a means of survival. To Saheb and others
like him, garbage provides food, money, and
sometimes small treasures like a coin or a toy. While it
symbolizes poverty and helplessness, it also
represents hope and livelihood. For children, it’s a
mysterious adventure; for adults, it’s daily survival.
This ironic statement highlights how something
worthless to others is of great value to the poor.
 2.
The title Lost Spring symbolizes the lost childhood of
poor children like Saheb and Mukesh. “Spring” stands
for childhood—full of dreams, freedom, and freshness.
But in the lives of these children, this spring is lost to
poverty, child labour, and exploitation. They are
denied education, play, and happiness. The title
reflects the tragic reality that for millions of children
in India, childhood is lost even before it begins.
 6.
In Firozabad, people have been making bangles for
generations. They believe it is their fate (karma) to do
so, and poverty leaves them with no choice. Families
work in poor conditions, with children joining at a
young age. They are trapped by social customs, lack of
education, and exploitation by middlemen. Mukesh’s
family, like others, lives in misery, believing they
cannot break free. However, Mukesh’s determination
to do something different—become a motor mechanic
—offers hope against this cycle of oppression.
 Intellectual Question
Both Lost Spring by Anees Jung and The Rattrap by Selma Lagerlöf
deal with themes of poverty, human suffering, and hope for change,
but they approach them in different ways.

In Lost Spring, the focus is on real-life social issues, especially child

labour and exploitation. Characters like Saheb and Mukesh are
trapped in poverty from birth. They are denied basic rights like
education and freedom because of economic and social conditions.
Saheb collects garbage to survive, and Mukesh is bound by
generations of bangle-making. Despite their suffering, Mukesh dares
to dream, bringing a ray of hope.
 2.
On the other hand, The Rattrap is a fictional allegory
that presents life as a trap full of temptations. The
main character, a poor rattrap seller, becomes a thief
due to poverty and loneliness. But when he receives
unexpected kindness and respect at the ironmaster’s
house, he undergoes a transformation, choosing to
reform himself. The story highlights the power of
compassion, redemption, and second chances.
 3.
In Lost Spring, poverty is shown as a lifelong,
inescapable trap, especially for children, while in The
Rattrap, the trap is symbolic, and the possibility of
escape through kindness and human dignity is
emphasized. Both stories deal with marginalized
individuals, but while Lost Spring reflects realistic
social commentary, The Rattrap uses a moral lesson
through fiction.