This article by Dr. Asem Bidhyaleima Chanu & Prof. Oinam Ranjit Singh is about the life cycle rituals of human being are fundamental element of society that mark the transition of individuals from birth to death defining the social structure, belief system and identity of the community. The Manipuris (Meiteis) in Tripura have preserved a rich repertoire of rites and rituals which were practiced when they were in their motherland Manipur. These has been blending with local elements of Tripura transforming into a unique and dynamic cultural identity. The paper is an attempt to examine the life-cycle ceremonies of Manipuris (Meiteis) in Tripura particularly birth rituals that emphasize social cohesion. The findings indicate that while core Manipuris (Meiteis) rituals have been persevered, many have been adapted because of local influences promoting intercultural coexistence. It contributes to the understanding of cultural preservation, adaptation and transformation among migrant communities in Northeast India.

This article by Vijay Kumar gives the translation of Persian manuscript named “Ahadnama, Salāṭīn e-Tughlaq”, Presently Kept in Rampur Raza library district Rampur, U.P. This was copied from the original manuscript kept in the Royal treasury of Red Fort, Delhi. This copy was made by the order of the prince Mīrzā Muhammad Babur (1796 – 13 February 1835), the fifth son of Akbar II, the nineteenth Mughal emperor. This manuscript gives the portraits and details of the following 14 kings of Ṭughlaq dynasty namely Sulṭān Ghiyāsuddīn Ṭughlaq Shāh, Sulṭān Muḥammad ʿĀdil Ṭughlaq Shāh, Fīrūz Shāh Ṭughlaq, Ghiyāsuddīn, Shahzādah Fateh Khan, Naṣruddīn Muḥammad Shāh, Ghiyāsuddīn Ṭughluq Shāh Sanī, Sulṭān Abū Bakr Shāh, Shahzādah Khān Jahān, Nāṣiruddīn Muḥammad Shāh, Sulṭān ʿAlāʾuddīn Sikandar Shāh, Nāṣiruddīn Maḥmūd Shāh, Nāṣiruddīn Nuṣrat Shāh and Iqbāl Khān.

This article by Ram Nivas reconstructs the scheme organisations of sculptures in the Mahanalesvara temple complex at Menal in southeastern Rajasthan, an important Saiva centre of the eleventh-twelfth centuries associated with the Lakulisa-Pashupata tradition. Instead of treating the sculptures as isolated images, the study reads the complex as a unified visual and institutional ensemble by mapping fixed and displaced sculptures to their architectural zones, including the sanctum exterior, door-lintels, mandapa and kakshasana areas, gateways, and matha facades. The analysis shows that Menal was designed according to a graded spatial logic. Around the sanctum, major images such as Nataraja, Gajantak Shiva, and Ardhanarisvara, which articulate Siva’s cosmic, protective, and integrative forms. At thresholds, repeated Lakulisa lintels, linga-puja panels, and images of ascetics and acharyas declare sectarian lineage and monastic authority. At the outer and transitional zones, Ganesa, Bhairava, and Nandi regulate entry, movement, and devotion within a sacred landscape. Taken together, architecture, sculptures, and inscriptions indicate that Menal was conceived not as an isolated temple, but as an integrated temple-matha complex in which doctrine, ritual, and institutional identity were made visible in stone. Menal therefore occupies an important place in the study of medieval Saivism and sacred topography in Rajasthan.

This article by Vijay Kumar, Alok Ranjan and Aditya Kumar Agarwal is the collection has 351 seals and sealings; these have been arranged in the form of a catalogue in chronological order. The information that can be obtain from these sealings throws light on socio-political, religious, historical and cultural scenario of different periods. The two sealings with legend Gosarana and Goldhatas prove that a cult related to Krishna and cows existed in 2nd – 1st Century BC. Four sealings bear names based on constellations namely Mula, Punarvasu, Phalguni and Bharani, which proves that Indians were using Lunar Calendar which had 28 naksatras even in 3rd Century BC. The solar calendar was introduced in India later on. Some sealings reveal the names of gods for example the name of Agni, Indra, Vāsudeva, Rudreśvarī, Nandī, Surya, Vishnu and Garuṇa. The analysis of sealings with Buddhist creed shows that the tradition of offering these was started in 5th – 6th AD and attained maximum popularity in 8th – 9th Century AD. The sealings in this collection reveals the name of following kings: Vagapala, Bhattapra and Maghattaka the kings of Kaushambi, Maharajas Rajātirajas Devaputras the Kushan king (Kanishka ?), Panchal king Indramitra, Magha kings Parvat, Gautami Putra Vijay Magha and Kautsiputra Pothasiri and Western Kshatrapa king Viṣvatrātā. 

This article by Vijay Kumar, Alok Ranjan & Himanshu Garg is the catalogue of 53 seals and stamps of bronze, lead, bone, soft stone and glass, 32 bronze rings, 48 bronze and lead amulets, 2 bronze medallions, 6 moulds and 17 miscellaneous objects. These antiquities are dated from 2nd – 1st Century BC to Modern times. It appears that the bone sealings were used by very important persons of that period for example the sealings of Magha Dynasty, a king named Vagapala, commander in chief named Kirtidata are made of ivory and bone were found. This collection also has a sealing of a queen named Bhogadevi. The glass sealings made in Kaushambi show that the glass technology of that time was very advanced. The jewellery mould made from soft stone indicates that people of Kaushambi were probably importing soft stone from Gaurihar, district Chhatarpur, M.P. and from Mundwara, district Katni, M.P.

Prehistoric tools and technology in the river valley of Manipur: archaeological and historical analysis in the line of the traditional knowledge system This article by Dr. Ahongsangbam Kingson Singh & Oinam Ranjita Devi is about the prehistoric period marked a significant phase in the cultural evolution of early humans around the globe. Geologically, the period coincides with the terminal Pleistocene and Holocene epoch where riverine landscapes and larges lakes and water bodies open to humans. These new source of water bodies which aids in human settlements, innovation, and migrations near its proximity were also evidence in the context of Manipur. Predominant Neolithic archaeological sites in Manipur includes Nongpok Keithelmanbi, Napachik, Laimani, and Phunan. These sites were located near a major water source except the Phunan site. Large number of lithic and ceramic artifacts were excavated from these sites which are a significant marker of the Neolithic phase. The ceramics comprised of cord marked, incised, applique, and tripod wares. Technologically these potteries were handmade, ill fired, and tempered with sand and quartz showcasing a remarkable prowess in crafting activities. The tripod ware are comparable to the Southeast Asian and East Asian sites and indicates fair possibility for cultural exchanges and migrations during the prehistoric period via the river routes. The present study is a humble attempt to understand the Neolithic cultural evolution in the context of riverine landscape in Manipur.

Maternal genetic ancestries of Neolithic and Megalithic Populations of Burzahom, Kashmir revealed through Ancient DNA Analysis This article by Aparna Dwivedi and Niraj Rai is about Burzahom a unique archaeological site in Kashmir, India demonstrates successive transitions from the Neolithic era, to the Megalithic era, to the early historic period in south Asia. There is evidence of cultural interactions between this site and neighbouring regions such as Central Asia and the rest of South Asia. This study is the first attempt to characterise the genetic ancestry of individuals from Burzahom through ancient DNA analysis. Neolithic sample was dated using Accelerator Mass Spectrometry to 1928 BCE, while a Megalithic sample to 563 AD. These individuals were assigned to mitochondrial haplogroups M65a and U2b haplogroups, common in south Asia presently. Haplogroup U2b has been found previously in an ancient individual from the Harappan site of Rakhigarhi, India. This study represents one of the oldest ancient genomic datasets from South Asia so far and is a milestone for ancient DNA analysis in the Indian as well as broader south Asian context.

Archaeological Survey and Recent Discoveries in Rairakhol, Sambalpur District, Odisha This article by Atula Kumar Pradhan & Sambit Mesua is about the recent archaeological explorations in the Rairakhol region of Sambalpur district, Odisha, have significantly expanded the understanding of cultural development in western Odisha from the Prehistoric to the medieval period. The present study undertakes a comprehensive survey using field exploration, toposheet analysis and photographic documentation to identify previously unknown archaeological sites and material assemblages. The results reveal a long sequence of human occupation supported by favourable geomorphology of the region, including hills, valleys, and river systems such as the Tikra and its tributaries. New evidence from sites including Bansajal, Kholagarh, Panduakhol, and Purunagarh demonstrates a wide cultural spectrum. Prehistoric microlithic tools made of quartz and other raw materials reflect early human activities in the foothill and riverine zones. The Early Historic cultural horizon is attested by Black-and- Red Ware (BRW), red ware pottery, saddle querns, grinding stones, terracotta beads, iron slag, and furnace remains, indicating domestic habitation, craft production, and metallurgical activities. Architectural fragments such as amalakas, kalashas, sculptural carvings, and temple foundations at Panduakhol and Kholagarh highlight a strong early medieval religious landscape shaped by the Nagara–Kalinga temple tradition. This study establishes that Rairakhol formed an important cultural corridor with multicultural occupation, demonstrating trade linkages, craft specialization and evolving religious and settlement patterns. Despite modern disturbances and limited excavations, the region shows uninterrupted human occupation from the Palaeolithic to the Medieval era. The findings underscore the need for systematic, multidisciplinary research to reconstruct the environmental, economic, and cultural history of Early Historic communities in western Odisha.