Academic literature on the topic 'Gujarati Legends'

From the middle of the sixteenth century up to the end of the seventeenth, Lahore was the leading centre where Allāhdād and his descendants produced a large number of exquisitely crafted astrolabes, with legends and numerals in Arabic. In the same period, Sanskrit astrolabes with legends in Sanskrit and numerals in Devanagari were made sporadically in Rajasthan-Gujarat region. Then in the eighteenth century, the production of both types of astrolabes ended abruptly for various reasons. Towards the middle of the nineteenth century, however, both these traditions came together in the work of Bulhomal, who created some 27 instruments of diverse kinds. Entirely different from these is a large astrolabe in the creation of which people of different faiths collaborated. The astrolabe was commissioned by Mawlwī Ghulām Muḥammad, a Sunni Muslim, who held an important position at the court of the Sikh rulers of the princely state of Kapurthala, for the sake of Mubārak cAlī Khān who appears to be a member of an influential Shia Muslim family; it was designed by Bulhomal, a Hindu, and was fabricated by Pīr Bakhsh, a Muslim. Thus this astrolabe is a laudable example of intercultural collaboration. The present paper offers a full technical description against the background of Bulhomal’s other work.

AbstractAs the patron saint of the Indian agate bead industry, Baba Ghor is very important in any reconstruction of its history. The facts about him are quite scanty; we can only hypothetically reassemble them and understand his myth. Abbas, or Habash, a scion of the Malwa Ghors, died in a skirmish near Ratanpur in the early 15th century, probably fighting Ahmed Shah of Gujarat. He was buried on the hill which had long been sacred and was once graced with a fine temple of Makkhan Devi, the Mother Goddess. Her temple was likely destroyed by Ahmed's troops, not those of the Malwa Ghors. Ghor's grave became a place of pilgrimage, first serving the waxing Muslim strength in the area by providing an approved focus of worship. In time it became even more important to the Siddis, who appropriated Ghor as one of their own. He gave the Ratanpur Siddis respectability: in turn they serve his memory. The legends of Baba Ghor and the Ratanpur Rakshisha are not mere fantasy, for they serve the truth as symbols. Ghor represents the coming of Islam, the loss of the old gods, the destruction of the temples, and the forgetting of the old ways. A new dispensation came to Ratanpur and the agate bead industry, and as a result the age-old commerce changed its focus as Cambay replaced Limodra as the lapidary center. Ghor is alive for the Siddis and other Muslims in whose hands the industry is still concentrated. In a very real sense Ghor did encounter the Ratanpur Rakshisha. The Indian agate bead industry has never been the same since, nor can it be understood without taking their battle into account.

The paper provides a comprehensive comparative cultural and anthropological study of Indian artistic communities — dynasties of musicians, dancers, actors, performers of epic legends playing ritual drama, martial arts masters. A peculiar common Indian feature is the combination of three factors in their activity: artistic skills passed during regular training; religious service (most artistic activities are in one way or another devoted to certain cults and/or turn out to be part of ceremonies) and skills of controlled trance, specific psychophysical states, which in this case include on-stage reincarnation and the ability to impact spectators. The ethnographic material obtained during the expedition helps to trace the social and psychological features of some dynasties of artistic communities.

Introduction: Endoscopy is a minimally invasive procedure for visualisation of gastrointestinal tract performed under topicalisation with or without sedation. Lignocaine is one of the most popular local anesthetic used for topicalisation for endotracheal intubation in different forms like spray, gargles, nebulisation, gel. Recently ketamine has emerged as an effective antinociceptive and anti-inflammatory agent. Aim: To observe and compare the effect of ketamine and lignocaine gargles for decreasing sore throat, coughing and change in voice. Also to observe various side-effects following use of ketamine and lignocaine. Materials and Methods: This prospective double-blind randomised clinical trial was conducted at Shree Krishna Hospital, Karamsad, Gujarat, India, from January 2020 to June 2021. Total 70 patients undergoing oesophagogastroduodenoscopies under sedation were included in the study. They were divided into two groups i.e, 35 patients in each group. Group L received lignocaine 2% viscous gargles 3 mg/kg and group K received ketamine gargles 3 mg/kg ideal body weight diluted in Normal Saline (NS) up to total 30 mL. Sore throat, coughing, change in voice, side effects were observed. Student’s t-test was used for continuous data. Results: In group L, 11.4% of patients and in group K 22.9% of patients complained of mild sore throat (grade 1) immediate postprocedure but this was statistically insignificant (p-value=0.2). For both the groups, grade 1 coughing was observed in 2.9% patients (p-value >0.995). In both the groups 5.71% of patients complained about change of voice, statistically insignificant (p-value >0.995). Vomiting was observed as a side-effect in 2.9% of patients but there were no other side-effects. Conclusion: Gargling with ketamine was as effective as lignocaine for prevention of sore throat, coughing and change in voice in patients undergoing oesophagogastroduodenoscopies and thus improved patient compliance.