This article observes the distinctive iconographic features of an unpublished stone sculpture of Surya, discovered in 2010 in Anandipur village of Noakhali District, Bangladesh. Although historically associated with the ancient regions of Samatata and Harikela, Noakhali has yielded limited archaeological evidence, with no surviving monuments from the Hindu-Buddhist or Sultanate periods. A few scattered finds including images of Marichi and Dancing Siva suggest the region’s participation in early medieval religious and artistic traditions. The Surya sculpture is presently preserved in the reserve collection of the Bangladesh National Museum, has not yet received scholarly attention. It represents a significant addition to the corpus of Surya sculptures from Bengal. This study seeks to analyze the iconographic characteristics of the sculpture and interpret its religious and artistic significance within the broader context of early medieval Bengal.

Keywords: Surya, Iconography, Noakhali, South-East Bengal, Early Medieval Period.

The Baitarani River Valley, similar to other river valleys in Odisha, has served as a focal point for architectural and sculptural endeavours in Eastern India. The river valley is renowned for its remarkable antiquities and religious sanctuaries located in the northern part of Odisha; it has garnered significant attention from scholars due to the abundance of images from various sects dispersed throughout its expanse. This paper focuses on a comprehensive account of the Brahminical and Buddhist sculptural and architectural remnants recovered in the Upper Baitarani River Valley, specifically within the Champua and Hatadihi Blocks of the Keonjhar district. These preserved sculptural artefacts, all attributed to the artisans of the Kalingan School in Eastern India, provide insight into the iconographic elements of classical Odishan art during the early medieval and medieval periods.

Keywords: Poly-religious, Brahminical, Buddhist, Sculpture, Lokesvara, Janardana, Kirtimukha, Architecture, Khijjinga Mandala, Vijara Kshetra, etc.

The concept of building forts dates back to protohistoric times. Early humans led a rough and nomadic lifestyle, constantly moving in search of food and shelter. Once humans began to settle, they transitioned from a life of wandering to one focused on gathering and eventually producing food. As humans started to produce surplus material goods, they began to view these possessions as personal property. The new sense of ownership gave rise to the need for protection — not just of oneself, but of one's belongings. The instinct for self-preservation led to the creation of early defence systems. Over time, these systems evolved into physical barriers such as fences, and eventually into more complex structures like fortresses. With the rise of settled communities, humans faced threats not only from wild animals but also from rival groups and fellow humans. This prompted the construction of even more advanced fortifications to ensure safety and survival. This article is based on the study of data on fortification in Rajasthan during protohistoric period.

Keywords: Archaeology, Architecture, Fort, Harappan, Protohistoric, Rajasthan.

India did have and still has its cultural relations with various countries around the world. If discussed, we can see the direct linkage between South and Southeast Asian countries from the third century BCE to the twelfth century CE. From the beginning, Sri Lanka has had cultural connections and influences from India. It was during the reign of the Mauryan emperor Aśoka that Buddhism came to the land of Lanka or Tāmraparṇī (Tambapaṇṇī as known in his inscriptions) by his children, Mahendra and Saṅghamitrā. Obviously, being an integral element of Buddhism, the construction of the stūpa, its establishment, and worship also reached this land, and soon, it became a major popular part of the Sri Lankan or Siṁhalese culture. The shape and size of the Siṁhalese stūpas were very unlike that of the two prominent examples of Sanchi and Amravati, not limiting them only as the memorial or relic shrining structures but as having more associated aspects. The paper presented sheds some light on the architecture of the Siṁhalese Stūpa.

Keywords: Stūpa, Sri Lanka, Dāgaba, Dāgæba, Buddhism, Siṁhalese, Symbolism, Dhamma, Seya, Sæya, Mahāvaṁsa, Stūpa architecture.

Bharat Leela is a vibrant folk tradition originating from south Odisha. With many folk-tradition of South Odisha, Bharat Leela is one of the important folk traditions which embody the region’s rich cultural tapestry through its unique blend of drama, music and dance. It is theatrical form primarily draws inspiration from the Hindu epics, particularly the Ramayana and the Mahabharata. The artists are presenting these narratives in engaging and accessible manner. The characters are elaborate costumes, expressive performances, and rhythmic musical accompaniment. The play serves as a powerful medium for storytelling and cultural preservation. The performances were taken place during community festivals and gatherings, fostering social cohesion and a sense of identity among participants and audience alike.

Moreover, the act is deeply rooted in mythical themes, Bharat Leela also adapts to contemporary issues, reflecting the evolving dynamics of local society. Through the acts a vital role the tradition is not only entertaining and preserving the cultural heritage of south Odisha but also it educates, ensuring the continuity of cultural traditions for future generations. In this paper, highlighted its significances of Bharat Leela and the artistic endeavor and the communal experiences.

Keywords: Folk traditions, customs, theatre, Bharat Leela.

The present paper is a preliminary report based on the surface exploration carried out between 2019 and 2023 in and around the Upper Baitarani River valley in the Keonjhar District of Odisha. The field investigations have brought to light 62 prehistoric sites in both primary and semi-primary contexts. The exploration of the upper Baitarani River valley has yielded a total of 53 microlithic sites. Among them, 32 sites yielded only Microlithic artefacts, and 21 sites had microliths associated with Middle Palaeolithic, Upper Palaeolithic and Neolithic artefacts. The cultural remains of this region exhibit several characteristic features, which are usually noticed in other river valleys of Odisha. The abundant availability of raw materials along the riverbank has attracted prehistoric communities that utilised microliths to establish settlements in this region. This area possesses significant potential for advancing our understanding of human adaptation from the Pleistocene epoch to the Holocene epoch. The river valley is characterized by a diverse and picturesque landscape of hills, rock shelters, and a chain of hillocks, which are conducive to fostering a rich cultural heritage. Consequently, the Baitarani River valley has served as a cradle of human activity, as evidenced by the discovery of numerous and varied lithic tool types.

Keywords: Pleistocene, Holocene, lithic, Geomorphologic, Microlithic, flake, fluted core, cryptocrystalline rock and percussion etc.

For centuries, India has been portrayed as a land of serpent worship and snake charmers, a perception shaped largely by travellers and colonial observers. Snake worship is an ancient form of Indian folk religion. However, serious historical and scholarly study of serpent worship and Nāga cults began only in the late nineteenth century, when these traditions were examined within their proper religious and cultural contexts rather than as mere curiosities. This paper explores Nāga cults as an integral part of early Indian religious thought, focusing on their close association with forests, water bodies, and indigenous ecological worldviews. It argues that Nāga worship constituted a form of sacred ecology in which natural landscapes were animated by moral and spiritual agency. Drawing on archaeological evidence, textual sources, and historiography, the study examines how Nāga cults mediated human relationships with forest environments.

The paper further analyses the interaction of Nāga traditions with Brahmanical, Buddhist, and Jain systems, with special attention to Jātaka narratives and Buddhist Vinaya literature. These sources portray Nāgas as ethically responsive beings and highlight shared moral frameworks governing humans and non-human life. Overall, the study demonstrates that Nāga cults were central to early Indian environmental ethics and not merely marginal or folkloric traditions.

Keywords: Nāga cults, Sacred ecology, Forests in early India, Serpent worship, Jātakas, Buddhist Vinaya.