Lost Spring Class 12 NCERT book “Flamingo summary Q&A MCQ
Lost Spring Class 12 NCERT book “Flamingo Easy summary Q&A MCQ and MP3 in Hindi voice
Lost Spring, by Anees Jung, is taken from the Class 12 NCERT book “Flamingo.” It is a deeply heart-warming story. This story shows the childhood of poor children who, due to social and economic constraints, are forced to work at a young age instead of pursuing education and sports.
Lost Spring Class 12 NCERT Book “Flamingo Easy Summary Q&A MCQ Story in Hindi MP3 Part 1
The Story of Saheb: Looking for Gold in Garbage
Lost Spring: Class 12 English Chapter 2 Summary
Author: Anees Jung
Quick Table for Exam Revision
| Character | Place | Symbol | Desire |
| Saheb | Seemapuri | Plastic Bag (Freedom) | Tennis/School |
| Mukesh | Firozabad | Bangles (Destiny/Trap) | Motor Mechanic |
1. Part 1: Seemapuri (Saheb-e-Alam)
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Ragpickers: Kachra chunne wale (The main occupation).
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Saheb-e-Alam: “Lord of the Universe” (Irony of his name).
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Gold in Garbage: Kachre mein milne wali keemti cheezein ya paise (Symbol of hope/survival).
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Barefoot: Bina joote-chappal ke (Symbol of perpetual poverty).
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Hollow Promises: Jhoothe vaade (The author’s promise to build a school).
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Survival vs. Identity: Pehchan se zyada zaroori khaana hai (Ration cards vs. Passports).
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Steel Canister: Bojh ya ghulami (Loss of freedom at the tea stall).
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Metaphorically miles away: Delhi ke paas hokar bhi vikas (development) se bahut door.
“Lost Spring” means “lost spring.” Here, “spring” symbolises childhood. Just as flowers bloom in spring, children’s futures should blossom in childhood, but due to poverty and child labour, these children’s childhoods are lost.
Part 1: The Story of Sahib-e-Alam (Seemapuri, Delhi)
Sahib is a ragpicker who migrates from Dhaka, Bangladesh and settles in the Seemapuri area of Delhi.
Irony: His name, “Sahib-e-Alam,” means “Lord of the Universe,” but in reality, he searches barefoot for “gold” (precious things) in piles of garbage.
Transformation: At the end of the story, Sahib finds work at a tea stall. He gets 800 rupees and food, but he’s no longer happy. He’s no longer his own master; the tea kettle seems heavier than his garbage bag.
“Sometimes I find a rupee in the garbage,” Saheb says.
Every morning, I meet Saheb. He looks for “gold”, meaning valuable things, in the big garbage dump near my house. Saheb left his home in Dhaka, Bangladesh, a long time ago. His mother told him that big storms washed away their green fields and homes. That is why they came to the big city to find a living.
“I have nothing else to do,” Saheb says quietly, looking away.
Go to school,” I say. But I immediately feel bad because I know there is no school for him.
There is no school in my area. When they build one, I will go,” he replies.
“If I start a school, will you come?” I ask, joking to him.
“Yes,” he says with a big smile.
A few days later, he runs up to me and asks, “Is your school ready?”
I feel ashamed. I made a promise that I could not keep. “It takes a long time to build a school,” I tell him. But in his world, many people make fake promises to kids like him.
After a few months, I asked his name. “Saheb-e-Alam,” he announces. He does not know that his name means “Lord of the Universe.” If he knew, he wouldn’t believe it. Instead of ruling the universe, he walks barefoot (without shoes) on the streets with a group of friends. They look like morning birds who disappear at noon.
Why don’t you wear slippers?” I ask one.
“Mom didn’t take them down from the cupboard,” he replies simply.
“Even if she had, he would have thrown them away,” says another, who is wearing mismatched shoes. When I comment on this, he drags his feet and says nothing.
“I want shoes,” says a third boy who has never worn shoes.
“Even if she does, he throws them away,” said another, wearing shoes that didn’t match. When I commented on this, he said nothing, just shifted from one foot to the other. “I want shoes,” said a third boy who had never worn shoes in his life. Travelling the country, I’ve seen children walking barefoot in cities and on village streets. It’s not surprising that it’s not a lack of money, but rather a tradition of barefooting. I wondered if this was a solution to a life of constant poverty.
I remembered a story a man from Udupi told me. He was a little boy who, on his way to school, would pass by an old temple where his father was a priest. He would stop at the temple and pray for a pair of shoes. Thirty years later, I visited his window and the temple, now abandoned. In the back courtyard, where the new priest lived, were red and white plastic chairs. A little boy, dressed in a grey uniform, socks and shoes, came panting and threw his bag on a folding cot. Seeing the child, I remembered another boy’s prayer to the goddess for a pair of shoes when he finally got one—”Don’t let me lose these.” Honouring his prayer, the goddess had a plan. The boy was now wearing shoes like the priest’s son. But many others, like the ragpickers in the neighbourhood, still live without shoes.
My acquaintance with the barefoot ragpickers takes me to Seemapuri, on the outskirts of Delhi, yet metaphorically miles away. The people who live here are those who came from Bangladesh in 1971. Saheb’s family is one of them. Seemapuri was once a jungle. It still is, but not empty. Tiny rows of mud huts, with three- and tarpaulin roofs, without sewage, sinks, or running water, are home to 10,000 ragpickers. They have lived here for more than thirty years, without identity, without suffering, but with ration cards that register their names on voter lists and enable them to buy food. Food is more important to survival than identity.
Lost Spring Class 12 NCERT Book “Flamingo Easy Summary Q&A MCQ Story in Hindi MP3 Part 2
My acquaintance with the ragpickers led me to Seemapuri, a place near Delhi yet miles away. Those who live here are squatters on unclaimed land who arrived from Bengal in 1971. Saheb’s family is one of them. Back then, Seemapuri was a jungle. It still is, but it’s not empty. In its mud houses and tar-roofed structures, there’s no trace of sewage, drains, or running water. 10,000 ragpickers live here. They’ve lived here for over thirty years without any identity, without any rights, but with ration cards that put their names on the voter list and allow them to buy food. Food is more important to survival than identity.
“If we can feed our families and go to sleep without hunger at the end of the day, we would rather live here than in the fields that didn’t give us grain,” said a group of women in torn saris when I asked them why they left their lush green fields and riverside lands. Wherever they find food, they pitch their tents, which serve as their temporary homes. Children grow up in them, sharing in the survival. And survival in Seemapuri means picking garbage. Over the years, it has become an art. Garbage is gold for them. It’s their daily food, a roof over their heads, even if it’s a leaking roof. But for the children, it’s more.
Lost Spring Class 12 NCERT Book “Flamingo EasySummary Story in Hindi MP3 Part 3
“Sometimes I find a rupee, even a ten-rupee note,” Saheb says, his eyes twinkling. When you find a silver coin in the garbage, you can’t help but search for more, hoping for more. It seems that garbage holds a different meaning for children than it does for their parents. For children, it holds wonders; for adults, it’s a means of survival.
One cold morning, I saw Saheb standing near the gate of a neighbourhood club, watching two young men in white play tennis. “I like this game,” he hums, content to stand by the fence and watch the game. “I go in when no one’s here,” he admits. “The gatekeeper lets me use the swing.”
Saheb is also wearing tennis shoes, which look odd with his faded shirt and shorts. “Someone gave them to me,” he says, in a tone of clarification. The fact that they were left behind by a rich kid who refused to wear them because they had a hole in them doesn’t bother him. For a child who walks around barefoot, even shoes with holes are a dream come true. But the game he was watching so intently was beyond his reach.
This morning, Saheb is on his way to the milk stall. He has a steel can in his hand. “Now I work at the tea stall down the road,” he says, pointing to a spot in the distance. “I get paid 800 rupees with food.” Does he like this job? I ask. I see in his face that he has lost his carefree expression. The steel can feels heavier than the plastic bag he used to carry lightly on his shoulder. That bag was his. This can belongs to the tea stall owner. Saheb is no longer his own master.
Part 2: Mukesh’s Story (Firozabad)
Mukesh comes from a bangle-making family in Firozabad.
Vicious Circle: Firozabad is the centre of the glass industry. Children here work in dark, hot rooms, causing them to lose their eyesight before they reach adulthood.
Mukesh’s Dream: Mukesh wants to break his family tradition. He says, “I want to become a motor mechanic.” He is not one to give up.
Obstacles: Moneylenders, middlemen, police, and politicians never allow these poor people to rise up.
Mukesh, a young boy, says, “I want to drive a car.”
Mukesh insists on becoming his own boss. “I’ll become a motor mechanic,” he declares.
“Do you know anything about cars?” I ask.
“I’ll learn to drive,” he replies, looking me straight in the eyes. His dreams vanish like a mirage in the dust of the streets and lanes that fill his city, Firozabad. Firozabad is famous for its bangles. Every family in Firozabad is engaged in the bangle-making business. It’s the centre of India’s glass industry, where families have spent generations working around furnaces, welding glass, with all the women here making bangles.
Mukesh’s family is one of them. None of them knows that it’s illegal for children like him to work in high-temperature furnaces and in dirty rooms without ventilation or light; that if this law were implemented, he and twenty thousand children like him could be pulled out of the hot furnaces where they toil in broad daylight, often losing the sparkle in their eyes.
Mukesh’s eyes. My heart shines when he offers to take me to his home, which he proudly says is being rebuilt. We walk through the stinking, garbage-filled streets, passing houses that still resemble ruins—crumbling walls, sagging doors, no windows, and crowded with humans and animals living side by side in a primitive state.
He stops at the door of one such house, kicks the wobbly iron door with his foot, and pushes it open. We enter a half-built hut. In one part of it, covered with dry grass, sits a wood-burning stove, on which sits a large pot filled with boiling spinach leaves. On the floor, in large aluminium plates, are chopped vegetables.
A slender young woman is cooking the evening meal for the entire family. She smiles despite her smoke-filled eyes. She is Mukesh’s elder brother’s wife. Not much older, after all. She, too, has come to be respected as the daughter-in-law of the house, shouldering the responsibility of three men—her husband, Mukesh, and their father. When an elder enters, she quietly steps behind a broken wall and pulls her veil close to her face. As is customary, daughters-in-law are required to cover their faces in front of older men. In this case, the elder is a poor bangle-maker. Despite years of hard work—first as a tailor, then as a bangle-maker—he could neither repair the house nor send his two sons to school. He could only teach them what he knew himself—the art of bangle-making.
Lost Spring Class 12 NCERT Book “Flamingo Easy Summary Q&A MCQ Story in Hindi MP3 Part 2
It’s already run by three men—her husband, Mukesh, and their father. When the old man enters, she ducks behind a broken wall and pulls her veil over her face. It’s an irony of life that daughters-in-law must veil themselves before the eldest in the family. In this case, the old man is a poor bangle-maker. Despite years of hard work—first as a tailor, then as a bangle-maker—he hadn’t been able to build a new house and send his two sons to school. All he could do was teach them what he knew himself—the art of making bangles.
“It’s his karma, his fate,” says Mukesh’s grandmother, who has watched her husband go blind polishing glass bangles. “Can a God-given fate ever be broken?” she suggests. Born into a caste of bangle-makers—they saw nothing but bangles—in their homes, in their courtyards, in every other house, in every other courtyard, in every alley of Firozabad.
Waves of bangles—gold, dusky green, royal blue, pink, purple, every shade of the rainbow—lie in heaps in obscure courtyards, loaded onto four-wheeled handcarts pushed by young men through narrow lanes. And in dark huts, beside rows of flickering oil lamps, boys and girls sit with their parents, joining pieces of colored glass into the round shapes of bangles.
Their eyes become more accustomed to darkness than to outside light. This is why they often lose their sight before they reach adulthood.
Savita, a young girl dressed in a pale pink dress, sits beside an old woman, joining pieces of glass. As her hands move mechanically, like the tongs of a machine, I wonder if she’s aware of the sanctity of the bangles she’s helping to make. They symbolise an Indian woman’s suhaag (marriage), the auspiciousness of marriage.
Lost Spring Class 12 NCERT Book “Flamingo Easy Summary Q&A MCQ Story in Hindi MP3 Part 3
One day, she’ll suddenly understand its meaning when her head is covered with a red veil, her hands are painted with henna, and red bangles jingle on her wrists. She will then become a bride. Like the old woman sitting next to her, who became a bride many years ago. The bangles are still on her wrists, but her eyes are devoid of sparkle.
“I haven’t even eaten a full meal,” she says in a voice devoid of joy. She’s never enjoyed a full meal in her entire life—that’s all she’s earned! Her husband, an old man with a flowing beard, says: “I know nothing but bangles. All I’ve done is build a house for my family to live in.”
Listening to him, one wonders if he has achieved what many people fail to achieve in their lives. At least he has a roof over his head!
The cries of not having the money to do anything other than continue his bangle-making business, the pain of not even being able to get enough food, echo in every home. Young men echo the lamentations of their elders. Time has changed little, it seems, in Firozabad. Years of numbing hard work have sapped initiative and the ability to dream.
“Why don’t you organise yourselves and form a cooperative?” I ask a group of young men trapped in the same vicious cycle of middlemen that their fathers and grandfathers also trapped in. “Even if we organise, the police will catch us, beat us, and throw us in jail, saying we’re doing something illegal,” they say. There’s no leader among them, no one who can help them do things differently. Their fathers are as tired as they are. They talk endlessly about the cycle that spirals from poverty to apathy, then greed and injustice.
Listening to them, I see two different worlds—one of families trapped in poverty, burdened by the caste into which they were born; the other of moneylenders, middlemen, policemen, law enforcers, officials, and politicians. Together, they have placed a burden on the child that he cannot unload. Before he even realises it, he accepts it as natural, just like his father did. Doing something different requires courage, and daring isn’t part of his upbringing. I’m delighted when I see a spark in Mukesh.
“I want to be a motor mechanic,” he repeats. He’ll go to a garage and learn. But that garage is far from his home. “I’ll go on foot,” he insists. “Do you even dream of flying an aeroplane?” He suddenly falls silent. “No,” he says, looking at the ground. There’s a hesitation in his low voice that hasn’t yet turned into regret. He’s content to dream of the cars he sees running on the streets of his city. Very few aeroplanes fly over Firozabad.
Important Questions and Answers (Q&A)
Question 1: Why did the author ask Sahib to go to school, and why did she feel embarrassed later?
Answer: The author jokingly asked Sahib if he would go to school if she opened one. Sahib immediately said yes. A few days later, when Sahib asked if the school was ready, the writer felt ashamed because she had made a promise she had no intention of fulfilling.
Question 2: What is the tragedy of the lives of bangle makers in Firozabad?
Answer: Nearly 20,000 children work near glass furnaces in Firozabad. They work in high temperatures and poorly ventilated areas, causing them to lose their eyesight and remain trapped in debt.
Lost Spring Class 12 NCERT book “Flamingo Easy summary Q&A MCQ
1. What is Saheb looking for in the garbage dumps? Where is he and where has he come from?
Ans. Saheb is looking for a rupee in the garbage dumps. He is in Seemapuri (Delhi) and has come from Dhaka, Bangladesh.
2. What explanations does the author offer for the children not wearing footwear?
Ans. The author says that children walk barefoot as a part of tradition. It seems like an excuse to hide continuous poverty.
3. Is Saheb happy working at the tea stall? Explain.
Ans. No, Saheb is not happy working at the tea-stall. He has lost his carefree look and is no longer his own master.
4. What makes the city of Firozabad famous?
Ans. Firozabad is famous for glass bangles.
5. Mention the hazards of working in the glass bangles industry.
Ans.
(i) Exposure to the extreme heat of furnaces.
(ii) Lack of air and light in workplaces.
(iii) Damage to eyes, sometimes leading to blindness.
6. How is Mukesh’s attitude to his situation different from that of his family?
Ans. Mukesh is aware of his exploitation and wants to break free from poverty. He dreams of becoming a motor mechanic and does not want to continue his family’s traditional work.
Q1. “Garbage to them is gold.” Why does the author say so about the ragpickers of Seemapuri? Answer: For the ragpickers, garbage is their only means of survival. It is “gold” because it provides them with their daily bread and a roof over their heads. For the children, it is even more—it is wrapped in wonder, as they occasionally find a coin or a ten-rupee note, giving them hope to find more.
Q2. What makes the city of Firozabad famous, and what is the “vicious circle” mentioned by the author? Answer: Firozabad is the hub of India’s glass-blowing industry, famous for making bangles. The “vicious circle” refers to the trap created by moneylenders, middlemen, policemen, bureaucrats, and politicians. They ensure that the poor bangle-makers can never organise into a cooperative or escape their poverty.
Q3. How is Mukesh’s attitude toward his situation different from that of his family? Answer: Mukesh’s family has accepted bangle-making as their “karma” or destiny. However, Mukesh is a rebel with a dream. He wants to be his own master. While his family is resigned to the dark furnaces, Mukesh dares to dream of becoming a motor mechanic, showing the courage to break away from his lineage.
Q4. Describe the living conditions of the ragpickers in Seemapuri. Answer: Seemapuri is a place on the periphery of Delhi, yet “metaphorically miles away” from it. The residents live in structures of mud, with roofs of tin and tarpaulin. There is no sewage, drainage, or running water. It is home to 10,000 ragpickers who prioritise ration cards (for food) over a legal identity.
Q5. Why does the author say that “the steel canister seems heavier than the plastic bag” for Saheb? Answer: The plastic bag belonged to Saheb; he was his own master while carrying it. The steel canister, however, belongs to the tea stall owner. Even though he now earns ₹800 and meals, the canister represents the burden of slavery and the loss of his carefree childhood. He is no longer “free.”
Understanding the Text
1. What could be some of the reasons for the migration of people from villages to cities?
Ans. People migrate from villages to cities due to rural unemployment and lack of job opportunities. They move in search of better livelihood and living conditions.
People came to the city for employment. Some people move to cities because there are more facilities in cities than in villages. For example, education and health facilities are far better in cities.
2. Would you agree that promises made to poor children are rarely kept? Why do you think this happens in the incidents narrated in the text?
क्या आप सहमत हैं कि गरीब बच्चों से किए गए वादे अक्सर पूरे नहीं किए जाते हैं? आपके विचार से मूल पाठ में बताई गई घटनाओं में ऐसा क्यों होता है?
Ans. It is often seen that promises made to the poor people are seldom kept. The reasons are various. If someone wants to do something for poor children, one hindrance is that of money and time. Moreover, people are unwilling to help these children. Sometimes corruption becomes the main difficulty in it. Funds meant for poor children are misused. The lack of awareness among the poor themselves creates a problem in helping them.
3. What forces conspire to keep the workers in the bangle industry of Firozabad in poverty?
फ़िरोज़ाबाद की चूड़ियों के कारखानों में काम करने वाले लोगों को गरीबी रखने में किन ताकतों की साज़िश है?
Ans. Worker in bangle factories are living in continuous poverty. A large number of them work in inhuman conditions. Even girls and children below fourteen years of age had to work in these factories. They have no union of their own. They all are trapped in the vicious circle of middlemen. If they try to be organised, they are hauled up by the police, beaten and dragged to jail. There are no leaders among them. Thus, Sahukars, the middlemen, the policemen, the keepers of law, the bureaucrats and politicians all together conspire against these workers.
TALKING ABOUT THE TEXT
1. How, in your opinion, can Mukesh realise his dream?
आपके विचार से मुकेश अपने सपने को कैसे पूरा कर सकता है?
Ans. Mukesh has a dream of driving a car one day. His dream can be realised. He wants to become a motor mechanic. So he wants to go to garage to learn. But the garage is long way from his home. But he is determined. It may happen that he finds entrance in the garage. He can learn to repair cars. But one thing is clear that he will have to undergo hardships and exploitation.
2. Mention the hazards of working in the glass bangles industry?
काँच की चूड़ियों के उद्योग में काम करने के खतरे बताइए।
Ans. The following are the hazards of working in the glass bangle’s industry:–
(i) Exposure to extreme heat.
(ii) Working in dingy cells which have no light and oxygen.
(iii) Welding of glass damages the eyes.
(iv) Dust from polishing the glass of bangles causes blindness.
(v) Weak eye sight before adulthood.
3. Why should child labour be eliminated and how?
बाल मज़दूरी को क्यों हटाना चाहिए और कैसे?
Ans. Child labour had become a serious social evil in Indian society. It is found in every area of human existence. Children below the age of 14 years are made to work in factories and other such institutions where they are exploited not only economically but also physically. These children are made to work in chemical factories, hazardous cracker factories and the carpet industry, which are extremely harmful for them. An improvement in the education system will have a powerful influence on child labour.
This can be done if people start taking initiative, join hands together and set up a social organisation to eradicate this problem. The main hurdle can be thus removed by funds. These children are being pushed towards dreadful diseases. Cannot some amount from the money wasted for fun be diverted towards the education of these children?
THINKING ABOUT LANGUAGE
Although this text speaks of factual events and situations of misery, it transforms these situations with an almost poetical prose into a literary experience. How does it do so? Here are some literary figures of speech:
❖ Hyperbole is a way of speaking or writing that makes something sound better or more exciting than it really is. For example: Garbage to them is gold.
❖ Metaphor is a word or phrase used to describe something in a way that is different from its normal use, in order to show that the two things have the same qualities and to make the description stronger. For example: The road was a ribbon of light
❖ Contrast refers to a difference between people and things that can be seen clearly when they are compared or put close together. For example: His dream looms like a mirage amidst the dust of streets that fill his town, Firozabad, famous for its bangles.
❖ Simile is a word or phrase that compares one thing with another using the words “like” or “as”. For example: As white as snow
Carefully read the following phrases and sentences taken from the text, and name the figures of speech used
- Saheb-e-Alam, which means the lord of the universe, is directly in contrast to what Saheb is in reality.
- Drowned in an air of desolation
- Seemapuri, a place on the periphery of Delhi yet miles away from it, metaphorically.
- For the children, it is wrapped in wonder; for the elders, it is a means of survival.
- As her hands move mechanically like the tongs of a machine, I wonder if she knows the sanctity of the bangles she helps make.
- She still has bangles on her wrist, but not light in her eyes.
- Few aeroplanes fly over Firozabad.
- Web of poverty.
- Scrounging for gold.
- And survival in Seemapuri means rag-picking. Through the years, it has acquired the proportions of a fine art.
- The steel canister seems heavier than the plastic bag he would carry so lightly over his shoulders.
Ans.
- contrast
- metaphor
- contrast
- contrast
- simile
- contrast
- metaphor
- metaphor
- hyperbole
- simile
- contrast
Here are some practice questions designed to test your deeper understanding of the chapter:
1. What is the “irony” behind the name ‘Saheb-e-Alam’?
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A) He is very rich but acts poor.
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B) His name means ‘Lord of the Universe’, but he is a poor ragpicker.
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C) He loves the spring season but lives in winter.
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D) He owns a tea stall but doesn’t drink tea.
2. Why does the author say that “Garbage is gold” to the ragpickers?
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A) Because they find actual gold coins every day.
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B) Because it is their only source of income and survival.
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C) Because the garbage dump is painted in gold color.
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D) Because they like the smell of garbage.
3. In Firozabad, what prevents the workers from forming a cooperative?
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A) They don’t have enough people.
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B) They are too busy making bangles.
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C) The “vicious circle” of middlemen, police, and politicians.
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D) They don’t know how to speak to the government.
4. “The steel canister seemed heavier than the plastic bag.” What does this line actually mean?
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A) The canister was made of heavy iron.
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B) Saheb was becoming physically weak.
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C) Saheb had lost his freedom and was now a servant.
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D) The plastic bag was empty, but the canister was full of milk.
5. Why is Mukesh’s dream of becoming a motor mechanic seen as a “mirage”?
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A) Because he lives in a desert.
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B) Because his reality is so grim that his dream seems impossible to achieve.
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C) Because he doesn’t actually want to be a mechanic.
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D) Because there are no cars in Firozabad.
1. What does the title ‘Lost Spring’ symbolize?
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A) The end of the winter season.
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B) The loss of childhood and its innocence.
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C) A botanical study of flowers.
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D) The migration of birds from Dhaka.
2. What is the central theme of the story?
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A) The beauty of the spring season.
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B) The benefits of the bangle industry.
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C) Grinding poverty and traditions that condemn children to a life of exploitation.
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D) The history of ragpicking in Delhi.
3. Why do the children in Firozabad lose their eyesight?
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A) Because they don’t eat enough carrots.
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B) Due to working in dark, unventilated furnaces and polishing glass.
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C) Because of the bright sunlight outside.
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D) They are born blind due to their “karma.”
4. Savita, the young girl in Firozabad, is described as “joining pieces of glass.” What does she represent?
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A) A modern entrepreneur.
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B) The innocence of a child unaware of the “sanctity” of the bangles she makes.
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C) An expert technician.
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D) A girl who hates her family tradition.
5. “Survival in Seemapuri means…”?
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A) Working in a school.
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B) Playing tennis at the club.
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C) Ragpicking.
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D) Driving a car.