Shantaram: A Novel

by Gregory David Roberts

  At one point, Prabaker’s father reached out from his place at my left side to rest his hand on my shoulder. It was a simple gesture of kindness and comfort, but its effect on me was profound. A moment before, I’d been drifting toward sleep. Suddenly I was hard awake. I plunged into memories and thoughts of my daughter, my parents, my brother; of the crimes I’d committed, and the loves I’d betrayed and lost forever.

  It may seem strange, and it may in fact be impossible for anyone else to understand, but until that very moment I’d had no real comprehension of the wrong I’d done, and the life I’d lost. While I’d committed the armed robberies, I was on drugs, addicted to heroin. An opiate fog had settled over everything that I thought and did and even remembered about that time. Afterwards, during the trial and the three years in prison, I was sober and clear-headed, and I should’ve known then what the crimes and punishments meant, for myself and my family and the people I’d robbed at the point of a gun. But I didn’t know or feel anything of it then. I was too busy being punished, and feeling punished, to put my heart around it. Even with the escape from prison, and the flight, running and hiding as a wanted man, a hunted man with a price on my head—even then, there was no final, clear, encompassing grasp of the acts and the consequences that made up the new, bitter story of my life.

  It was only there, in the village in India, on that first night, adrift on the raft of murmuring voices, and my eyes filled with stars; only then, when another man’s father reached out to comfort me, and placed a poor farmer’s rough and calloused hand on my shoulder; only there and then did I see and feel the torment of what I’d done, and what I’d become—the pain and the fear and the waste; the stupid, unforgivable waste of it all. My heart broke on its shame and sorrow. I suddenly knew how much crying there was in me, and how little love. I knew, at last, how lonely I was.

  But I couldn’t respond. My culture had taught me all the wrong things well. So I lay completely still, and gave no reaction at all. But the soul has no culture. The soul has no nations. The soul has no colour or accent or way of life. The soul is forever. The soul is one. And when the heart has its moment of truth and sorrow, the soul can’t be stilled.

  I clenched my teeth against the stars. I closed my eyes. I surrendered to sleep. One of the reasons why we crave love, and seek it so desperately, is that love is the only cure for loneliness, and shame, and sorrow. But some feelings sink so deep into the heart that only loneliness can help you find them again. Some truths about yourself are so painful that only shame can help you live with them. And some things are just so sad that only your soul can do the crying for you.

  CHAPTER SIX

  PRABAKER’S FATHER introduced me to Sunder village, but it was his mother who made me feel at home there. Her life enfolded mine within its triumph and sorrow, just as easily as her red shawl sometimes enswathed a crying child that passed the doorway of her house. Her story, told to me by many voices, month after month, became all the stories, even my own. And her love—her willingness to know the truth of my heart and to love me—changed the course of my life.

  When I first met her, Rukhmabai Kharre was forty years old, and at the peak of her personal power and public prestige. She was a full head and shoulder taller than her husband, and that difference in height, combined with her ample, curvaceous figure, gave the false impression that she was something of an Amazon, whenever the couple stood together. Her black hair, gleaming with coconut oil, had never been cut, and the majestic rope of it reached to her knees. Her skin was tan brown. Her eyes were the colour of amber, set in rose gold. The whites of her eyes were pink, always, giving the impression that she’d just cried or was just about to cry. A wide gap between her front teeth gave an impish mischief to her smile, while the superb hook of her beaked nose endowed her serious expressions with an imposing authority. Her forehead was high and wide—it was Prabaker’s forehead, exactly—and the high curves of her cheekbones were the mountains from which her amber eyes studied the world. She had a ready wit, and a deep sympathy for the distress of others. She stood aloof from disputes between her neighbours until she was asked to give her opinion, and then hers was usually the last word. She was a woman to admire and to desire, but the message in her eye and her bearing was unmistakable: offend or disesteem her at your peril.

  The force of her personality maintained a status in the village that was derived from Kishan’s ownership of land and her stewardship of their small personal fortune. Her marriage to Kishan had been arranged. As a shy sixteen-year-old, she’d peeped from behind a curtain to inspect her betrothed, seeing him then for the first and only time before the marriage. When I learned to speak her language well enough, she told me with disarming candour how disappointed she’d been when she’d scrutinised Kishan for the first time. He was short. His skin, tanned by farmer’s toil until it matched the dark brown earth itself, was darker than hers, and that had worried her. His hands were rough and his speech was coarse. His clothes were clean but drab. And he was illiterate. Her father was head of a village council, a panchayat, and Rukhmabai could read and write, in Hindi and Marathi. As she looked at Kishan that first time, her heart beating its secrets so furiously that she feared he would hear it, she felt sure she couldn’t love him, and that she was marrying beneath her status.

  At the very moment of that distressing realisation, Kishan turned his head to stare directly at the hiding place, where she crouched behind the curtain. She was certain that he couldn’t see her, yet he stared as if he was looking into her eyes. Then he smiled. It was the biggest smile she’d ever seen. It was radiant, and suffused with an irrepressible good humour. She looked into that prodigious smile, and a strange feeling took hold of her. She smiled back at him, despite herself, and felt a rush of well-being, an indefinable but overwhelmingly sanguine cheerfulness. Things will turn out right, the voice of her heart said to her. Everything will be all right. She knew, just as I’d known when I saw Prabaker for the first time, that no man who smiled with so much of his heart would knowingly hurt or harm another.

  When he looked away again, it was as if the room had darkened, and she understood that she’d begun to love him for the reassuring incandescence of his smile alone. She offered no protest when her father announced the marriage arrangement, and within two months of that first glimpse of Kishan’s magic smile she was wed, and pregnant with her first son, Prabaker.

  Kishan’s father settled two fertile fields on his eldest son at the time of the marriage, and Rukhmabai’s father added a third to the young couple’s endowment. From the earliest days of their union, the young bride assumed control of their small wealth. Using her reading and writing skills, she kept meticulous records of their profits and losses in simple school exercise books, which she tied into bundles and stored in a zinc trunk.

  Judicious investments in the enterprises of her neighbours and a careful husbanding of their resources ensured that their losses were few. With the birth of their third child, when she was twenty-five years old, Rukhmabai had driven their modest fortune to become the largest in the village. They owned five fields. They planted cash crops. They kept three milking buffalo and three oxen, as well as two milking goats and a dozen laying hens. There was money in the bank sufficient to provide substantial dowries for her two daughters. The girls would marry well, she resolved, and give higher status to her grandchildren.

  When he was nine years old, Prabaker was sent to Bombay, where he was apprenticed to an uncle who drove a taxi, and lived in a large inner-city slum. Rukhmabai began to expand her morning prayers, with the hopes and plans she made for the future of her family. Then she suffered a miscarriage. In less than a year, she miscarried twice more. Doctors concluded that her uterus had been scarred after the birth of her third child. They recommended, and carried out, a total hysterectomy. She was twenty-six years old.

  Rukhmabai’s heart wandered through the empty rooms of her life: the rooms reserved for the three babies lost in miscarriages, and all the other lives t
hat might’ve been. For two years she was inconsolable. Even Kishan’s wonderful smile, summoned through his own tears, failed to rouse her. Forlorn and broken-hearted, she languished in misery and the minimal routine of caring for her daughters. The laughter went out of her, and sadness settled on the neglected fields.

  Rukhmabai’s soul was dying, and she might’ve fallen into that sorrow forever, but a cataclysmic event that threatened the whole village roused her from her grieving. A band of dacoits, or armed bandits, settled in the area and began to demand tributes. A man in a neighbouring village was hacked with a machete. A woman in the same village was raped by the dacoits. Then they shot and killed a resister in Kishan’s village.

  Rukhmabai had known the dead man very well. He’d been one of Kishan’s cousins, and had married a girl from Rukhmabai’s own village. Every man, woman, and child in Sunder attended the funeral. At its end, Rukhmabai addressed the assembled villagers. Her hair was awry, and her amber eyes blazed with rage and determination. She harangued those who wanted to appease the dacoits, exhorting them to resist and fight and kill, if necessary, in defence of their lives and their land. Astonished as much by her sudden animation, after two years of grief’s torpor, as by her martial speech, the villagers were inspirited. There and then, they devised a plan of action and resistance.

  Word reached the dacoits that the people of Sunder village were determined to fight. Threats, skirmishes, and exploratory raids finally led the boiling conflict to the point where a battle was inevitable. The dacoits delivered a menacing warning that on a given day the villagers must surrender a considerable tribute, or suffer terrible consequences.

  The people armed themselves with sickles, axes, staves, and knives. The women and children were evacuated to a neighbouring village. Fear and regret swept through the ranks of the men who remained. Several men argued that their struggle was foolhardy, and that tribute was less painful than death. The brothers of the murdered man stalked among them, giving encouragement and consolation while they castigated the backsliders for their cowardice.

  The alarm went up that men were approaching on the city road. The villagers concealed themselves behind hastily erected barricades between their mud houses. Exhilarated and afraid, they were at the point of striking when they realised that the men were allies. Hearing of the war with the dacoits a week before, Prabaker had gathered a group of six friends and cousins from the city slum, where he lived, and he’d set out to join his family. He was just fifteen at the time, and the eldest of his friends was only eighteen, but they were street fighters from one of Bombay’s toughest quarters. One of them, Raju, a tall boy with the handsome face and bouffant hairstyle of a Bombay movie star, had a gun. He showed the pistol to the villagers, and gave heart to them all.

  The dacoits, arrogant and over-confident, swaggered into the village half an hour before sunset. The first blood-curdling threat was still on their leader’s lips when Raju stepped from his concealment and walked toward the bandits, firing once for every third step. Axes, sickles, knives, staves, and rocks poured from the barricade walls, hurled to deadly effect by the desperate farmers. Raju never broke his stride, and with his last bullet he struck the leader of the dacoits in the chest at close range. The man was dead, the villagers said, before he hit the ground.

  The rest of the wounded dacoits scattered, and were never seen again. The body of the fallen leader was carried to Jamner District police post. All the villagers told the same story: they’d resisted the dacoits, and in the confusion of battle the bandits had shot one of their own men. Raju’s name was never mentioned. After feasting for two days, the young men returned with Prabaker to the city. Wild, brave Raju died in a bar room fight a year later. Two of the other boys died in similarly violent circumstances. Another was serving a long sentence in prison for a crime of passion, involving the love of an actress and the enmity of a rival.

  The villagers told me about the great battle many times as I learned to speak the Marathi language. They took me to the historic sites where the concealments and confrontations had occurred. They walked me through re-enactments of the event, the younger men often competing for the honour of playing Raju’s part. No less important, in the telling of the tale, were the stories of the young men who’d fought beside them. The fate of each one—learned from Prabaker on his visits to the village—was recalled and told to me as part of the great saga. And through all of the stories and discussions, there was a special affection and pride for Rukhmabai Kharre. They loved and admired her for the galvanising role she’d played with her funeral speech—the first and last time she’d ever assumed a public position in the village. They acknowledged her courage, and they respected her strength of will. Above all, they celebrated her return to them, through the struggle with the dacoits, from grief and despair to the strong, shrewd, laughing woman she’d always been. In that poor and simple village, no-one doubted or forgot that its treasures were its people.

  And it was all there, in her lovely face. The lines, high on her cheeks, were the dams she used to keep the tears in her eyes. Unspoken, unanswerable questions parted her full, red lips, whenever she was alone, or absorbed in her work. Determination stiffened the defiant thrust of her cleft chin. And her forehead was always slightly creased in the centre, between the brows, as if she was grasping, in those soft folds of skin, the monstrous and pitiable understanding that no happiness exists without its woe, no wealth without its cost, and no life without its full measure, sooner or later, of sorrowing and death.

  My relationship with Rukhmabai was established on the first morning. I’d slept well on the rope bed outside Kishan’s house—so well, in fact, that I was still snoring loudly when Rukhmabai drove her milking buffalo into the space, just after dawn. One of the creatures, drawn to the buzzing sound, decided to investigate. A wet, suffocating sensation woke me with a start of alarm. I opened my eyes to see the huge, pink tongue of a gigantic black water buffalo descending once again to smother my face. Shouting in fear and surprise, I fell off the bed and backed away on my hands and heels.

  Rukhmabai led the laughter at my expense, but it was good laughter—honest, and kind, and with no knives in it. When she reached down to help me up, I took her hand and laughed with her.

  ‘Gaee!’ she said, pointing to the buffalo, and establishing the ground rule that if we were to be communicating with words, I would be the one learning a foreign language. Water buffalo!

  She took a glass, and squatted by the udder of the immense, black, bow-horned beast to squeeze milk. I watched the milk squirt directly into the glass. She filled the glass with expert strokes, and then brought it to me, wiping the lip with the corner of her red cotton shawl.

  I’m a city boy. I was born and raised in a fairly large city of three million people. One of the reasons I could remain for years on the run was that I love big cities, and feel completely confident and comfortable in them. The full range of a city boy’s suspicion and dread of the country rose up in me when I held that glass of freshly squeezed milk. It was warm to the touch. It smelled of the cow. There seemed to be things floating in the glass. I hesitated. I had the sense that Louis Pasteur was standing just behind me, looking over my shoulder at the glass. I could hear him. Er, I would boil that milk first, Monsieur, if I were you …

  I swallowed prejudice, fear, and the milk all at once, gulping it down as quickly as possible. The taste was not as bad as I’d expected it to be—creamy and rich, and with a hint of dried grasses within the bovine after-taste. Rukhmabai snatched the glass from my hand and squatted down to fill it again, but my urgent, pleading protest convinced her that I was well satisfied with a single glass.

  When we’d made our toilet, washed our faces, and cleaned our teeth, Rukhmabai stood over Prabaker and me while we ate a solid breakfast of roti and chai. The roti, or unleavened flatbreads, were made fresh for each breakfast, and cooked in a lightly oiled wok on an open fire. The hot, pancake-like bread was filled with a dab of ghee, or purified butter, a
nd a large spoonful of sugar. It was then rolled into a tube, so thick that the hand only just curled around it, and eaten with a mug of hot, sweet, milky tea.

  Rukhmabai watched every bite and chew, prodding us with a finger or slapping us on the head or shoulder if either of us showed the slightest inclination to pause for breath during the breakfast. Trapped, our jaws grinding away at the admittedly delicious food, we both cast surreptitious glances at the young women cooking at the wok, hoping that each roti, after the third or fourth we’d eaten, would be our last.

  And so, for all the many weeks, every day in the village began with a glass of buffalo milk, then with a wash and, at last, with a long chai-roti breakfast. On most mornings, I joined the men in the fields tending to the crops of maize, corn, wheat, pulses, and cotton. The working day was divided into two brackets of about three hours, with a lunch break and siesta between. Children and young women brought the lunches to us in a multitude of stainless steel dishes. The meal usually consisted of the ubiquitous roti, spicy lentil dhal, mango chutney, and raw onions, served with lime juice. After eating the meal as a group, the men moved off to find quiet, shady spots to doze in for an hour or so. When work resumed, the fed and rested workers applied themselves with great energy and enthusiasm until the senior man in the group called a halt. Assembling on one of the main pathways, the farmers then walked back past fields they’d sown and tended themselves, often laughing and joking all the way to the village.

  There was little work for the men to do in the village itself. Cooking, cleaning, washing, and even routine house-maintenance were all done by the women—mostly younger women, supervised in their tasks by older women. On average, the village women worked a four-hour day. They spent much of their free time playing with the young children. The village men worked six hours per day for an average four-day week. Special efforts were required for plantings and harvests, but in general the Maharashtrian villagers worked fewer hours than working men and women in cities.