About the Author
Aravind Adiga was born in Madras in 1974. He
studied at Columbia and Oxford Universities. A former Indian correspondent for
Time Magazine, his article has also appeared in Publication such as the
Financial Times, the Independent and the Sunday Times. He lives in Mumbai. ‘The
White Tiger is his first novel and for this novel he also won the MAN BOOKER
PRIZE in 2008.
Apart
from The White Tiger, Aravind Adiga has written two novels, namely, Between the
Assassinations and Last Man in Tower and four short stories The Sultan’s
Battery (The Guardian, 18 October 2008), Smack (The Sunday Times, 16
November 2008), Last Christmas in Bandra (The Times, 19 December 2008), and The
Elephant (The New Yorker, 26 January 2009).
The Publication also gives their view about
Arvind Adiga’s ‘The White Tiger’.
‘Adiga portrait of the
Indian capital is very funny but unmistakably angry……Balram’s violent bid for
freedom is shocking. What were left to ask, does it make him- just another thug
in India’s urban jungle or a revolutionary and idealist? It’s a sign of this
book’s quality, as well as of its moral seriousness that it keeps you guessing
to the final page and beyond.’
ADRIAN TURPIN, FINANCIAL TIMES
‘Aravind Adiga’s The
White Tiger is one of the most powerful books I’ve read in decades. No
hyperbole. This debut novel from an Indian journalist living in Mumbai hit me a
kick to the head…This is an amazing and angry novel about injustice and power’
USE TODAY
Literary Analysis of ‘The White Tiger’ by Aravind Adiga
The writer tiger is
drafting realistic and graphic picture of some of the most canny truths about
India , Adiga has depicted guide , dark and make facts about India ,through his
words sometimes we laugh at our self but it is his way of writing in which we
laugh on the bitter truth of life and our culture.
Aravind
Adiga’s “The
White Tiger” that emphasize the huge difference between the rich and
the poor. By using various symbols Adiga wants to show the real image of
Laxmangarh and the darker side of India by keeping center the character of
Balram Halwei who murdered his owner Mr.Ashok and became the entrepreneur.
The White Tiger by Aravind Adiga is a social commentary on the
effects of the huge gap between the wealthy and the poor in India. This
large gap creates instability that often leads to morality being compromised
for individual gain. The poor are so desperate that they are willing to
do almost anything to make it out of poverty. At the same time, the rich
are so far removed from the plight of the poor that they become desensitized
and corrupt. The point of view from which the story is told, the use of
humor, the patterns of imagery, and the end of the novel emphasize the
disparity in wealth and the immorality that results.
The White Tiger is told in first person from the point of view of Balram Halwai. Balram writes a letter to Wen Jiabao, the premier of china. Balram thinks that his story is also a struggling one and he became the entrepreneur. He tells the reality of India that your country hasn’t such entrepreneur as our country has that’s why you come to India. He said that you Chinese don’t like under come of any master hood but I was a servant at once.
.The
entire plot of the novel pivots round the protagonist Balram Halwai, a young
man born and brought up in a remote village of Bihar, who narrates his story of
life in the form of a letter to a foreign dignitary, the Chinese Prime-Minister
Wen Jiabao, who is on his visit to Bangalore on an official assignment. In his
talk Balram Halwai begins to tell the Chinese Premier the story of his life. Balram share his own story of entrepreneurial
success. Balram’s lack of basic schooling is affects in his life that he has to
struggle for his and family’s stomach. Here, in this novel Balram describe
landlords with the evil figure, who corrupt the society and demolish it with
their power.
Then Balram talks about the darker sides of
India. He says the when you come in India you can see on traffic light some boy
will come with American book with a title like:
TEN
SECRETS OF BUSINESS SUCCESS
Or
Become
an Entrepreneur in seven easy days!
Don’t
waste your money on those American books
‘They
are so yesterday, I am tomorrow.’
Very
beginning of the novel Balram confused that how can he starts his story. He
tells Jiabao that Hindi cinema starts with some Gods then to whom he
remember because The Christians have three Gods, the
Muslims have one God and we Hindu have 36,000,004 gods. He wants to say that it
is blasphemous idea to believe in the God in such a way in which we human
beings have some self seeking things.
The Reality of Half-Baked
Indian:
Balram
gives answers as good as he can but Mr. Ashok and Pinky said that India is like
this Half-Baked person who never get a chance to complete their education like
Balram and our country is clapping for this. The country is the full of the
people like him Half-Baked. It is
democratic country what a tragedy is this! He says that geometry textbook which
every tea-shop in this country uses to wrap its snacks in.
Entrepreneurs are made from Half-Baked clay
Very
beautiful way Adiga has depicted the real picture of India by becoming mouth piece
of Balram Halwai alias MUNNA that India is two countries in one.
Balram Halwai The
White Tiger of Laxmangarh:
Balram Halwai is a poor Indian villager whose great ambition
dead him to the zenith of Indian business culture, the world of the Bangalore
entrepreneur. He born in poor village in Laxmangarh. Like most families in this
region in his family is very poor. He lost his parents very early. His family
neither gave him a name nor a date of birth. They just called him “Munna”
meaning “boy” (p.13) His father always wanted him to go to school to learn how
to write and to read in reason to give
him better possibilities.(P.28) At the school he got the name ”Balram” by his
teacher. One of the most important facts the school inspector named him “The
White Tiger”, “The rarest animal in the jungle (P.30) because he is the
cleverest child in Laxmangarh.” Balram
suffer a lot because of his family and also we can say poverty. The land owner
“stork” Balram’s family takes him out of the school of earn money in the tea
house. His further education he gets by eaves drooping conversation of the tea
house guests. There are early sings for the master of Mr. Ashok. First he can’t
overcome his thoughts to murder his good natured master but at the end it’s a
cold blooded and well planed
deed.
“They remain slaves because they can’t see
what is beautiful in the world”.
So, Balram is the mouth
piece of Adiga by keeping him into center Adiga evokes the reality of Indian
darkness,
An
India of Light:
The Ocean brings Light to my country.
Every place on the map of India near the ocean is well off. But
[the Ganges] river brings darkness to India—the black river” (Adiga 12)
An India of
Darkness:
Balram
talks about the Mother Ganga the holy river of India, daughter of the Vedas,
river of illumination, protector of us all, breaker of the chain of birth and
rebirth .The holy river of India but here Balram symbolizes The River Ganga as
the Darkness of India because wherever it flows that area is the darkness and
poor.
The poor are
living in the ‘Darkness’ and the rich are living in the ‘ Light’. This metaphor
shows how extremely different between being poor and being rich.
There
are many symbols and patterns of imagery in Aravind Adiga’s “The White Tiger”
that emphasize the huge difference between the rich and the poor. By using
various symbols Adiga wants to show the real image of Laxmangarh and the darker
side of India by keeping center the character of Balram Halwei who murdered his
owner Mr.Ashok and became the entrepreneur .so here are some symbols:
- The White Tiger
- The Darkness
- The Black Fort
- The Chandelier
- Honda Citizen
- The Rooster coop
- Lizard
- Delhi city
- The White Tiger:
Balram says that he is half-baked and like him many people in India Half-
baked because they haven’t complete their schooling. Balram Halwai alias
“Munna” he says that his family has no time to give him a name. But during
schooling Balram earns this nickname when he impresses a visiting school
official with his intelligence and reading skills. A teacher told Balram The
Darkness: Balram talks about the Darkness of India by saying that India is two
countries in one
- An India of Light
The
ocean brings Light to my country. Every place on the map of India near
the ocean is well off. But [the Ganges] river brings darkness to
India—the black river” (Adiga 12)- An India of Darkness
Here
Balram talks about the Mother Ganga the holy river of India, daughter of the
Vedas, river of illumination, protector of us all, breaker of the chain of
birth and rebirth .The holy river of India but here Balram symbolizes The River
Ganga as the Darkness of India because wherever it flows that area is the
darkness and poor. It full of soggy parts of human and animals bodies, buffalo
carrion and seven different kinds acids. He says that the Ganga is called the
river of emancipation and hundreds of American tourists come each year to take
photographs of naked ‘Sadhu’ at Hardwar and Banaras. They also go with the
mentality that Indian people believe in such superstition. The peoples
generally come to wash their sins on the bank of The Ganga no matter how many
sinful deeds as they did. But they want to liberation that’s why The
Ganga is stand for the symbol of Darkness.
The Black Fort:
The Black fort stands on the crest of a hill
overlooking the village. The Black Fort is a symbol of the extreme poverty that
Balram is in his village Laxmangarh. This Fort was built by European. First the
Muslim and the British bossed around. in 1947 the British left but only a moron
would think that we became free from European but this Fort suggest that they
are ruling over India in now a day’s also.
The
Black Fort is the architectural centerpiece of Balram's village. As a child he
is afraid to go alone, but he conquers this fear as he gets older. It later
becomes his sanctuary, where he goes to contemplate his misfortune. One
day Balram gets the courage to enter the Black Fort. He says “I leaned
out from the edge of the fort in the direction of my village...I spat. Again
and again...Eight months later I slit Mr. Ashok’s throat” (Adiga 36).
Balram broke out of the Black Fort mentally when he spat on it from it’s
the entranceway and broke out from the Black Fort physically when he killed his
master and entered the “Light.” The Black Fort emphasizes how desperate
Balram feels.
The Chandelier:
The
Chandelier is the opposite of the Black Fort. The Chandelier is the gaudy
light fixture that Balram has in his new office after the murders Mr. Ashok and
starts his own company in Bangalore. The Chandelier is full of small
diamond-shaped glass pieces, just like the ones they used to show in the films
of the 1970ss.The chandelier also stand for richness or showing light in the
life of Balram in Bangalore. It seems like the strobe light at the best discos
in Bangalore and now it is in Balram’s office so it symbolizes his richness and
victorious of life. He frequently looks to it for “inspiration,”
confessing to “staring” for long periods of time. The chandelier comes to
symbolize the “Light” of Bangalore and Balram’s new life. It represents the wealthy
that Balram has joined through murdering his master and stealing his money.
Balram says, “It makes me happy to see the chandelier...Let me buy all
the chandeliers I want” (Adiga 98). Balram was so desperate for wealth
that he not only murdered his master, but did so in the knowledge that his
master’s family would take deadly revenge on his own family. “I’ve got no
family anymore. All I’ve got are chandeliers” (Adiga 97). The Chandelier
also emphasizes how desperate Balram felt to get out of poverty. Balram
says when he thinks of the devil he thinks of a little black figure climbing up
the entranceway to a Black Fort. “I see the little man...spitting at God
again and again, as I watch the black blades of the midget fan slice the light
from the chandelier again and again” (Adiga 75). Balram associates
himself with the little man, who is so desperate that he will defy God and
associate with the devil to break out of the cycle of poverty. The fan
represents the little man and the light of the chandelier represents the
wealthy. The fan is “murdering” and “stealing from” the light of the
chandelier.
Honda Citizen:
This is the more luxurious of the 2 cars owned
by the Stork's family. When Balram is 1st hired as a driver, he is never
allowed to drive this car. When he is promoted and able to drive the Honda, he
feels like he has “made it” in life. Later in the story, Balram secretly takes
the car out at night on his own, pretending to be wealthy.
The Rooster coop:
Balram
considers the Rooster coop a unique symbol for the situation of India’s
underclass. It is symbolizes master- slave relationship .Even though servants
have frequent a lot of opportunities to chit their master or escape from their
slavery they don’t do this and remain slave to their master like Rooster
in The Cage. They feel very happy as they get food and live in cages even
though every rooster knows he will soon meet an equally vicious fate , none of
them ever try to escape. A metaphor Balram employs to describe the Indian
servant/master system. One day in the marketplace, Balram sees roosters being
slaughtered next to other live, caged roosters. The roosters know they are
next, but they do not rebel. Balram observes that servants in India remain
trapped in servitude – but no one breaks out of the “Rooster Coop” because of
family
The
“Rooster Coop” then is a servant mindset which Balram believes enslave the
underclass. He explains how the Indian family ties people to the coop, since
they know that any disloyalty could harm their families. As a result, Balram
reasons, a few men in power have condemned of the Indian population
Lizard:
Another symbol introduced in the opening chapter is the lizard.
Balram is bothering phobia from a small insect Lizard. It also symbolizes
the darkness. The Lizard has also fear to come into the light and staying into
the darkness it gets food like the same way the Landlords in the Laxmangarh
chucked the poor people by keeping them into the darkness.
The
lizard represents the fears, cultural values, and superstitions that trapped
Balram in the Darkness, many of which he seems to still fear hold him back. The
extent to which he protests that he has transcended the Darkness give us much
reason to wonder how truly free he feels. He holds onto certain fears - of cell
phones, for instance - suggesting that though he has superficially transformed
his entire life, all it would take is one lizard, as a manifestation of deeper
fears, for him to revert to the timid peasant he once was.
Delhi city:
Another
symbol is the Delhi city. it symbolizes that how a common man totally lost his
existence for getting something. Delhi is the place where all the roads look
the same, all of them go around and around grassy circle’ where men are
sleeping, or playing cards, and then four more roads go off from it. So people
‘just keep getting lost and lost, and lost in Delhi. (119)
Thousands
of people live on the sides of the road in Delhi. They have come from the
darkness too-you can tell by their thin bodies, filthy faces, by the animal
like way they live under the huge bridges and overpasses, making fires and
washing and taking lice out of their hair while the cars roar past them. These
homeless people are a particular problem for drivers. They never wait for a red
light-simply dashing across the road on impulse. And each time I baked to avoid
slamming
So
these are the problem of people of Delhi city. The people of Delhi lost their
life into the labyrinth of different circumstances of Delhi city and lost their
existence.
The White Tiger:
“The white
tiger. That’s what you are in this jungle” (Adiga 30).
The white Tiger “the rarest animal in the jungle as Balram is a rare man
in his village during school. It’s a symbol for rare talent – we rarely can
find White Tiger in Now a day’s but they are genetic mutation and it is a
pigmentation variant of the Bengal Tiger only 1 in 10,000 Bengali tigers are
white.
So
these are the different symbols in “The White Tiger” which reflect the real
image of India and the poor people that trapped by the rich people and became
slave and never come out as The Rooster coop into the cage. But Balram, a
rickshaw puller’s s son shows that little dishonesty makes a man to immense
accomplishment.
The White Tiger from the eye of Balram Halwai :
This makes the reader feel the most
connected with Balram, both because it seems like Balram is talking directly to
the reader and because Balram’s perspective is the only one shown. Balram
was born into the extreme poverty of a rural Indian village where there are “glistening
lines of sewage” in the streets (Adiga 36). Through his
job as a chauffeur to a rich man living in New Delhi, Balram is exposed both to
extreme poverty and to fantastic wealth. Balram’s unique perspective
uncovers immorality in the servant class as well as the master class. He
believes that immorality is justified at least somewhat by desperation as a
result of poverty, and because the novel is written first person, the novel
promotes Balram’s position.
Balram’s
feelings about the rich are conflicted. Balram’s perspective as a servant
to the wealthy engenders hatred for his masters, who are corrupt and arrogant.
Balram’s chauffeuring job brings him in close contact with his master’s
everyday activities, which include paying off politicians and paying large sums
of money for prostitutes. While their masters sleep in huge mansions with
many servants, the servants themselves sleep in basement rooms infested with
cockroaches. The rich are so far removed from the situation of the poor
that they no longer even think of the poor as human. When Balram receives
a letter from his family, he asks to read it himself. However, the
Mongoose (his master’s brother) says
“He won’t mind [me reading his letter].
He has no sense of privacy” (Adiga 162).
This desensitization allows the rich to
continue to exploit everyone else. Balram’s position in society, a
personal servant to a wealthy man, allows him to uncover the immorality of the
rich.
At the same time, Balram’s perspective is one of yearning to live the life of the rich. Balram makes clear to the reader how much servants long for a way out of poverty, yet cannot find it. This desperation leads Balram himself to cheat his master by siphoning off gas for the car, taking the car to corrupt mechanics who overcharge and then split the extra with the chauffeur, and using the car as a taxi on the side when the master is away.
Besides showing the immorality at both the top and the bottom, Balram’s informal, conversational first-person account makes the story engaging. Readers feel like Balram is talking to them personally, even though the book is supposedly a series of letters addressed to the Chinese Premier. The personal account of Balram makes the immoral choices of both the rich and the poor seem more understandable; they are the result of disparity in wealth, not general human evil.
Adiga uses dark humor frequently in The White Tiger to emphasize the immorality of the rich and the poor. Balram gives many satirical accounts of immorality he encounters. Describing voting fraud: “Balram is a vanished man, a fugitive, someone whose whereabouts are unknown to the police, right? Ha! The police know exactly where to find me. They will find me dutifully voting on election day at the voting booth...I am India’s most faithful voter, and I still have not seen the inside of a voting booth” (Adiga 86). Balram mocks the rich for their extravagance and corruption, but also mocks his fellow members of the servant class for their own cruelty. When Balram goes home to visit his family, they chastise him for not sending enough money home. Balram says sarcastically, “For the first time I can remember, I got more attention than the water buffalo” (Adiga 72). Humor shows the many immoral choices the rich and the poor make due to their situation. After all, it is bad things that are funny, not good things.
Humor in ‘The White Tiger’:
The humor
in The White Tiger also emphasizes how much Balram relies on humor as a
coping mechanism, both to cope with the effects of the immoral choices of the
rich on him and with having to make immoral choices himself. Balram had
gotten his job as chauffeur to Mr. Ashok by revealing that Mr. Ashok’s former
driver, Ram Persad, was actually Muslim. Ram Persad had needed a job
badly, so he had pretended he was Hindu and gotten a job with Mr. Ashok.
When Balram told Mr. Ashok about Ram Persad’s true identity, Ram Persad was
immediately fired and Balram got Ram Persad’s job. Though Balram admitted
he felt bad, he was so desperate for a job, he felt he had no other choice.
One day when Mr. Ashok and his wife were patronizing Balram over his
faith, Balram exaggerated his beliefs and pretended to make signs of respect to
all sorts of features of the landscape. He said, “They were convinced I
was the most religious servant on earth. (Take that, Ram Persad!)” (Adiga 78).
Balram uses such dark questionable humor to come to terms with both the
insults of the rich and the immoral choices he himself has made.
Humor in The White Tiger also seems to
make the story more digestible, except for some racist and sexist humor.
It is hard to read social commentaries because they expose many of the
negative, immoral aspects of society. Humor might make Adiga’s message
more palatable.
There are
many symbols and patterns of imagery in The White Tiger that emphasize
the huge difference between the rich and the poor. The main image is of
the poor living in the “Darkness” and the rich living in the “Light.”
This metaphor shows how extreme the difference between being poor and
being rich is. “India is two countries in one: an India of Light, and an
India of Darkness. The ocean brings Light to my country. Every
place...near the ocean is well off. But [the Ganges] river brings
darkness to India—the black river” (Adiga 12).
The images of the Black Fort and the Chandelier are extensions of the Light/Dark imagery. The Black Fort is a huge forbidding ruin located on a hill by Balram’s village. The Black Fort is a symbol of the extreme poverty that Balram is in. One day Balram gets the courage to enter the Black Fort. He says “I leaned out from the edge of the fort in the direction of my village...I spat. Again and again...Eight months later I slit Mr. Ashok’s throat” (Adiga 36). Balram broke out of the Black Fort mentally when he spat on it from its the entranceway and broke out from the Black Fort physically when he killed his master and entered the “Light.” The Black Fort emphasizes how desperate Balram feels.
The Chandelier is the opposite of the Black Fort. The Chandelier is the gaudy light fixture that Balram has in his new office after he murders Mr. Ashok and starts his own company in Bangalore. It represents the wealthy who Balram has joined through murdering his master and stealing his money. Balram says, “It makes me happy to see the chandelier...Let me buy all the chandeliers I want” (Adiga 98). Balram was so desperate for wealth that he not only murdered his master, but did so in the knowledge that his master’s family would take deadly revenge on his own family. “I’ve got no family anymore. All I’ve got are chandeliers” (Adiga 97). The Chandelier also emphasizes how desperate Balram felt to get out of poverty. Balram says when he thinks of the devil he thinks of a little black figure climbing up the entranceway to a Black Fort. “I see the little man...spitting at God again and again, as I watch the black blades of the midget fan slice the light from the chandelier again and again” (Adiga 75). Balram associates himself with the little man, who is so desperate that he will defy God and associate with the devil to break out of the cycle of poverty. The fan represents the little man and the light of the chandelier represents the wealthy. The fan is “murdering” and “stealing from” the light of the chandelier. Balram, represented by the fan, was in such a desperate situation that he saw murdering his master, represented by the chandelier, as an “entrepreneurial” act.
In The White Tiger, there are many images of humans living like animals. Balram says “Let animals live like animals; let humans live like humans. That’s my whole philosophy in a sentence” (Adiga 237). Both the wealthy and the poor “live like animals” because they both make immoral choices, due to desensitization or desperation. Balram recognizes this; he even calls the four corrupt landlords the Raven, the Wild Boar, the Buffalo, and the Stork. Balram is also unable to “live like a human,” in his case because of the poverty and desperation he was born into. Balram himself is represented by a white tiger. A teacher told Balram “The white tiger. That’s what you are in this jungle” (Adiga 30). The white tiger is a rare animal, as Balram is a rare man. Balram managed to successfully break out of the cycle of poverty, but had to become a murderer to do so. The poor of India are often referred to as roosters in a rooster coop. The poor are kept in poverty despite their desperation to have a higher standard of living because to break out of the rooster coop would involve acting very immorally. Balram says, “Can a man a man break out of the coop? What if one day, for instance, a driver took his employer’s money and ran...Only a man who is prepared to see his family destroyed—hunted, beaten...can break out of the coop” (Adiga 150). The metaphor of the Rooster Coop emphasizes how immorality is encouraged through the large gap between the rich and the poor.
The end of The White Tiger emphasizes the
immorality that results from vast disparity in wealth but also hints that
things will improve. Balram murdered, stole, and sacrificed his family to
break out of the servant class. He also bribed the police to help him set
up his new chauffeuring business for call center workers in Bangalore. In
many ways Balram acted just like his former master Mr. Ashok as symbolized by
Balram taking the name “Ashok” when he moved to Bangalore. However,
Balram changed when he moved to Bangalore and became a member of the upper
class himself. When one of Balram’s drivers, Mohammad Asif, accidentally
killed a poor young boy while driving, Balram called the police. The
police then cleared Mohammad Asif of any charges because of Balram’s bribes,
but Balram himself assumed responsibility for the accident and went to the
family of the boy. He offered them money and a job for their older son at
his company. Though Balram participated in corruption and certainly
founded his company immorally, he tried to compensate the family of the boy and
assumed responsibility for the accident. Balram also says, “Once I was a
driver to a master, but now I am a master of drivers. I don’t treat them
like servants—I don’t slap, or bully, or mock anyone. I don’t insult any
of them by calling them my ‘family,’ either. They’re my employees, I’m
their boss, that’s all” (Adiga 259). Though the ending is not a perfectly
happy ending, it seems hopeful. Balram makes it out of poverty, but he
does not become desensitized and distanced from where he came from, and this
allows him to act morally more often. He says, “Now, despite my amazing
success story, I don’t want to lose contact with the places where I got my real
education in life” (Adiga 259).
The difference between the rich and the poor,
Balram explains, is that the poor have no choice but to be immoral while the
rich do have a choice. “Allow me to illustrate the differences between
Bangalore and Laxmangarh. Understand...it is not as if you come to
Bangalore and find that everyone is moral and upright here. This city has
its share of thugs and politicians. It’s just that here, if a man wants
to be good, he can be good. In Laxmangarh, he doesn’t even have this
choice” (Adiga 262). In the future, Balram says Bangalore “might turn out
to be a decent city where humans can live like humans and animals can live like
animals” (Adiga 273). The last lines of the novel accentuate again the
justification of immorality through desperation. Balram says “I’ll never
say I made a mistake that night in Delhi when I slit my master’s throat...It
was worthwhile to know, just for a day, just for an hour, just for a minute,
what it means not to be a servant” (Adiga 276).
Conclusion:
The
White Tiger by Aravind Adiga is a darkly humorous social commentary on
modern India. In his novel, Adiga has potrayed the real picture of common
India man who was passing his life as other human beings in India but creating
a different character of Balram Adiga shows that if a person will do something
great he or she will definitely achieve his/ her goal in their lives. Adiga has focused on the changing
trends, mindsets, value systems in post globalization Indian society. Adiga try
to break the mould of stereotypical portrayal of rural life.
Here, Adiga wants to show
that poor people never go beyond their constructed ideas of poverty. They are
poor because they never go beyond the mind set or the shackle of poverty.
Balram has the different thinking. He has
different mindset. His ideas are new that’s why he became entrepreneur and he
has created his own world and path where he can live as a master and comes out
poverty.
Works Cited
Adiga, Aravind. The White Tiger.Harper
Collins Pub. India: 2008. Print.
https://www.google.co.in/search?q=the+white+tiger&biw=1366&bih=664&source=lnms&tbm=isch&sa=X&ei=0BkEVbvdFMOiugTP84CgAw&sqi=2&ved=0CAcQ_AUoAg#tbm=isch&q=Rooster+coop+in+The+white+tiger&spell=1
No comments:
Post a Comment