Points to ponder: 1 Javni is the maid servant of the sister of Ramappa. 2 She is about forty.3 She is the typical Indian peasant woman :long-suffering,exploited.4 She is a mother figure - Ramappa would like to be adopted by her. 5 Javni accepts her fate. 6 She accepts the conventions that casteism imposes on individuals. 7 Through Javni Raja Rao exposes the hypocrisy of Indians who employ domestic servants, treat them as family when it pleases them and leave them quite as easily without any support whatsoever. 8 There is conversely a certain security in the social fabric of casteism- it provides a place in the social hierarchy, high caste or low caste - it does not matter what the caste is, one 'belongs' and if one follows the rules one is assured of a particular area of work. Ramappa does not quite realise this. He fails to see that the demarcation of the area of what Javni can do and where she can go and where she can eat provides her with a sense of security. Where the woman has been abandoned by her inlaws and her own family Ramappa's sister's home is a haven.
end of story: raja trought aperson is defference
The pronoun in the sentence is his, a possessive adjective.The antecedent of the pronoun 'his' is the noun Raja.
Reveendranathha Tagor
There are vertical and horizontal lines on the mace of Lord Hanuman. The vertical lines represent the raja component, whereas the horizontal one's represent the tama component; thus the mace is a symbol of raja-tama, supported by sattva. A combination of raja-sattva signifies a warrior-spirit. That Lord Hanuman always carries a mace means His warrior-spirit is always active. The mace is also a symbol of Dissolution. There is a mace in the hands of Lord Vishnu and Sri Datta too. (The shape of the mace is such that it tapers from its upper portion. This signifies that one has to enhance one's ego to perform the task of a destroyer.)
An Indian prince is traditionally referred to as a "Maharaja" or a "Raja," depending on their specific title and region within India. The title of "Maharaja" typically denotes a prince or king of high rank or status, while "Raja" is a more general term for a ruler or prince in Indian culture. These titles have historical and cultural significance within the Indian subcontinent's royal and aristocratic systems.
The epigraph of "Javni" by Raja Rao serves as a thematic lens through which to interpret the story's exploration of identity, spirituality, and cultural dislocation. It sets the tone for the narrative, emphasizing the connection between personal experience and broader philosophical insights. By referencing key ideas from Indian philosophy, the epigraph invites readers to reflect on the characters' struggles with their sense of self in a rapidly changing world. Ultimately, it enriches the text by framing the characters' journeys as not only personal but also universal quests for meaning.
Dada saheb Phalke
end of story: raja trought aperson is defference
Raja Raja Chola I died in 1014.
Raja Raja Chola was born in Thirukoilur.
Udaiyalur is the burial place of Raja Raja Cholan.
C. Raja Raja Varma died in 1933.
A. R. Raja Raja Varma was born in 1863.
A. R. Raja Raja Varma died in 1918.
Raja Uda Raja Muhammad was born in 1894.
Raja Uda Raja Muhammad died on 1976-10-17.
Kilimanoor Raja Raja Varma Koithampuran died in 1845.