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Every temple or Devalaya has a foundational tale where gods, demi-gods or supernatural beings are involved with. Foundational tale is widely held and believed by a large number of people of the locality and spread to the other areas from which people come to visit the site. Like other temples, the Billeswar Devalaya has also two foundational myths by virtue of which it has acquired the features of sacred place. It is undoubtedly a sacred complex wherein there are different structures. All the structures are clustered to create a cultural and folkloristic web among various locations for a longer period of time.

Lord Billeswar [=Bilweswar]—another name of Lord Shiva, is believed to be the most benevolent mythical character by the devotees. In accordance with the social stratification theory, most of such devotees belong to the bottom level of the society. So their obsession with the deity of the Billeswar Devalaya is realized to be sacred. They do not content with the modern idea of living endorsed by the global education. By this continued faith on the deity-His existence is perceived to be a reality. It works in the psychology of the majority people of the localities as their life reality also.

There was a hillock named Bilwashri, where a devout Brahmin namely Rupnarayan Dev lived by engaging himself with his Brahmanic rituals and taming a brown colored cow. For several days the cow didn’t give milk to the Brahmin. So he felt an agony and became morose. Owing to the circumstance he went to the top of the hillock in search of the cow. He noticed that the cow was spontaneously giving milk beside a bunch of Birina. His search led to the discovery of The Shivalinga at the spot. He became astonished at the sight of the Shivalinga. And his mind was immediately obsessed with the existence of Lord Shiva. He then started to feel en ecstasy of worshiping it. As soon as he started worshiping the Shivalinga the place became a shrine.

Another legend states that the information of the discovery of the Shivalinga was conveyed to King Nagakhya or Nagsankar, who is believed to be the erector of Billeswar Devalaya. He sent a team of villagers to dig out the Shivalinga. But the team failed to unearth it and reported to the King. Upon the failure to unearth the Shivalinga by large number of villagers, he sent a troupe of royal people with some elephants to dig out the linga. Despite toilsome efforts, they became exhausted but could not dig it out. Later on, Lord Shiva appeared in the dream of King Nagakhya and asked him to worship Him; otherwise, his kingdom would face devastation. Without any delay, King Nagakhya took initiatives to erect the Devalaya on the Bilweshri hillock which, as many writers illustrated, is mentioned in Jogini Tantra and arranged for regular prayers by patronizing a team of people under the priesthood of Rupnarayan Dev. But I have not found any reference of Bilwashri in Jogini Tantra. Name of Nagakhya or Nagshanker finds mention in the book though his position cannot be ascertained as the founder of the Billeswar Devalaya.

1 Myths and Legends

Myth is a traditional story that concerns the early history of people or explains some natural or social phenomenon typically involving supernatural being or event. It is a folklore genre consisting of narratives that play a fundamental role in society, such as foundational tales. Primarily mythical characters are usually gods, demigods or supernatural humans. Though myths have no any truthfulness; however, they are widely believed by the people as truths.

Myth is a conventional narrative. Folklore and mythology are identical terms and the line between mythology and folklore is subjective. The basic difference is that a myth is somehow held in sacred or religious reverence. But a folk tale is popular but not sacred. But it is interesting to see that myth is very often considered to be false. It entails serious problem when speaking across different religions-if myths are necessarily false, then one culture’s myths are another culture’s sacred truths. Thus it is important to remember that something can be a myth and still be ‘true� at least in a metaphorical or non-literal sense. It is a folklore genre consisting of narratives that play a fundamental role in society. So the narrative related with the Devalaya is to be studied and presented which is considered to be the floating record amongst the folk people.

A legend is a kind of folklore. Legends are typically thought to have some truth in them, but they may be highly exaggerated or distorted. Devalaya bears the traits of so many legends which engross and obsess the people of the locality with a perpetual impact. Legends are the kinds of folklore. They are typically considered to have truthfulness in them. But they are exaggerated, embedded or distorted. But these carry the force to move people towards its turn.

There are no double opinions that religious institutions are run mostly by the devotional activities of the non-literate people. It is a worldwide fact, the religion is believed by them as the ultimate sources of evoking thoughts. The religiousness is treated by them as the benchmark of their line of working. Hence, the myths and legends receive prominence among them as the truths on the basis of which their future activities are determined. In this case, Bascom says, ‘In non-literate societies� it is important to learn myths and legends because they contain information that is believed to be true.� It can be added here that in the Indian context the statement holds good even with regards to the literate sections of the society where age-old beliefs and practices still have a commanding influence�. (Goswami: 2007: 30)

The original temple is said to have been built by king Nagakhya-son of Malkumar-a feudal king of Kamrup-Kamata in 1443 saka. Here, it should be clarified that the king Nagakhya of 6^th century who is said to be petty king of Pratapgarh who is previously mentioned is not the erector of the Devalaya. It can be logically established that a king by the same name of Nagakhya of 16^th century established the Devalaya. It was improved by Dharmapala, the successor of Nagakhya. It is claimed that king Naranarayana made arrangements for the worship of the deity and management of the temple. The prominence of lord Shiva prevails since the early time as the entire territory of ancient Kamrup was obsessed with the Shaivite tradition. Shiva is revered as a rural deity. According to the belief of devotees, Shiva is a middle-aged healthy tall male in white dress with white turban. He keeps a golden stick in his hand and chases away the evil spirits by beating them with the stick. Some believe that he rides a white horse at midnight, while other believes he goes over an ox, to disperse the evil spirits. The people of the locality believe that epidemic like cholera does not occur due to such protective activity of the Maharudra.

Legend says that an ashura-demon named Merashura was killed by Lord Krishna. But Lord Krishna also cast a boon to Merashura that people would always remember the Ashura at the time of Doul Utshav. Owing to this legend a tradition has evolved around Doul Utshav in Billeswar Devalaya. A temporary cottage by betel and banana leaves is built. A he-goat is kept inside the cottage. In the afternoon of the day before Doul Utshav, people gather around the cottage and engage in a mock fight. They set fire to the cottage and try to snatch away the male goat. The mock fight continues unlit someone successfully possesses the goat. The goat is then feasted upon. But significantly the local people of Belsor do not participate in the feast. The Sanskrit equivalent word for goat is Mera, the feasting of the male goat signifies the killing of Merasura and thus the blessing given by Lord Krishna is continued.

There is another legend associated with Billeswar Devalaya. It relates to the stealing of golden pitcher. According to the legend, as stated by an octogenarian priest Shri Kanak Sarma, there was a dome made of gold, which was stolen in 1940. Some other sources also say about the presence of four gold plated pitchers those were stolen on the day of great earthquake occurred on 15^th August 1950. Shri Dilip Mena, the auditor of Devalaya Management Committee narrates that his father Lt. Dhireswar mena was present in the Devalaya campus at that time. The accurate number and type of Kalash still remains untraceable. But in present times, it has become a legend. They were stolen by miscreants. People had to doubt on some people of the locality who had early records of stealing various objects form the villagers. But these could not be recovered.

During personal interview with Dr Bhumidhar Barman, Ex. Chief Minister of Asssam, who always keeps close terms with the Devalaya, it came into light that common people doubted a infamous thief of Belsor area whose name was Dutiram. People made a search operation in his house, but nothing was recovered. After few days of the incident, people started noticing an ox reared by the Devalaya that he used to sleep under a tree in front of the residence of Khagen Sen Deka. The ox refused to move from that spot. People thought it to be a sign of Maharudra to the people signalling the location of the lost items. People started digging the place and unearthed a few things but neither gilded dome nor pitcher.

It is also believed that water from the Brahmaputra flows through some underground tunnel. It is considered to be a divine activity to bathe the Shivalinga, which remained submerged in that water most of the year. In later period the water was resisted by major re-construction done during the tenure of Shri NS Deka, local MLA by engaging an expert team led by Debashish Deb from Guwahati, Pankaj Saharia from Mangaldai and Kamal Ali from Dhubri. The entire work was supervised by Shri Bhuban Kumar Deka of Belsor. Entire renovation work was done by the donation of many people whose names are remaining hidden under the privacy policy of the Devalaya. Renovation was started in November 2013 and was completed by the end of 2015.

Shri Kanak Sarma narrates about a mysticalevent during his tenure as a Pujari in the Billeswar Devalaya. In 1981, one day an Athpariya went into the Garbhagriha to perform the cleaning ritual. All of a sudden he started shouting. The interns of the Devalaya rushed there and found him entwined by a snake. He had to lie on the floor in fainted condition and to struggle for rescue. When the interns arrived at the spot to rescue, the snake uncoiled herself and vanished in the dark. Significantly the snake did not bite the athpariya. Dharmeshwar Devasarma-a priest was the eye-witness of the cryptogenic phenomenon.

Another legend says that during Burmese invasion, two oxes stood before the Devalaya gate making barricade against their dubious entry. They did not let the Burmese soldiers enter the temple. They chased them away from Belsor area in order to protect the people of Belsor. Scientific base behind the obstructive act of the oxes was explained by Dr Pankaj Govinda Medhi-a freelance writer as colour reactive actions of the beasts.

2 Folktales

Folktale is a universally accepted tool of socializing the new entrants to any society. As the existence of the Billeswar Devalaya persist since the ancient times the tales told by the older and elders to the newer generation are dominated by the various aspects of the Devalaya. So, it is amazing to see the general tales are also containing the elements of the Billeswar Devalaya. By the narration of the tales the inanimate stature of the Devalaya is animated in the minds of devotees. It helps the psych of the newer generation to be integrated intrinsically with the Billeswar Devalaya. Along whit this fact it is also to be stated that a section of people belonging to the areas dominated by relgio-cultural components of the Devalaya are refraining themselves from these influences as they are ideologically segregated. They are basically nurtured by Marxist ideology. Our consistent interaction with the people during the pursuance of the study has made us feel about this sociological status of the people. Despite their indifference with the existence of God; they expect the wellbeing of the people and overall progress of the society. So, they participate in the socially important issues arranged by the Billeswar Devalaya. The most remarkable tale attached with the Billeswar Devalaya is the “Barator Sadhu�. It is a traditional telling on the last day of Saath celebration, in front of the devotees assembled particularly the women folk. Childless women participating in the Saath are overwhelmed by the elements of the Barator Sadhu as it illustrates the mystical solution to their infertility.

3 Folksongs

Folksongs related with Devalaya are found to be outputs of reverence shown to Lord Shiva.But it is difficult to narrate specifically as these are only the interpolated versions.. Shiva holds a special place in the Hindu pantheon. Unlike other deities, who have physical form, Shiva is represented by a Shiva Linga; because, he is always incorporeal. Shiva the ultimate benefactor is known as the dispeller of darkness. He is the point of light, pure consciousness and is the ultimate source of knowledge. He has no creator, and is also called Swayambhu-self-incarnated-one who manifests on his own. He is incorporeal Supreme, self luminous, radiant, conscientious point of blissful light. In fact Shiva Linga is the only symbol on earth having universal acceptance and recognition. Historical excavations, ancient religious literature, tradition and folklore say that Shiva is the Supreme soul being above and beyond the boundaries of caste, creed and religion. Relics of Shiva worship have been found in Egypt, Greece, Rome and many other countries. Shiva’s worship is the oldest worship known to man and the concept of god as the form of light is universal in character. Shankar and Shiva are different entities. Shankar is a deity having a human form and he is always shown sitting in a meditative state often before a Shivlinga. It is clear that meditating an entity higher than man. Shankar is one of the creations of the creator Shiva. He is bestowed with the task of destruction of the world when it reaches a stage of extreme degradation at the end of Kali Yuga. 

The �Shiva Dhyan Mantra� is as follows-

II Bandhukabhang Sashi Shakaladharang Smera Bakrang Bahantang Hastoi
Shulang Kapalang Baradamabhayadang Charuharang Namami I
Bamarustanbhagayang: Karatala Bilachyaruraraktotpalya
Hastenashistadehang Manimoyabilashdbhushayanaya: Priyam: II

It narrates his color, three eyes, smiling face; lunar darkness upon the forehead; trident, skull, begging pot made out of human skull, Barmudra, Abhaymudra in his hands, Manohar Haar in the neck; His beloved in the left arms, a red Utpal Flower in one of His hands; decorated attire in His all organs, One hand embraces Lord Shiva. This mantra is chanted personally by the devotees in respect to the deity or at the time of plight realized by the devotees. It is treated as oral narrative describing the physical feature of lord Shiva.

In some areas of Nalbari Aaula Puja is celebrated on the day of Navami of Durga Puja. It is performed by unmarried women. A part of the song usually sung in during the puja goes like this: (Bardaloi:2014:412-414). 

Tradition of singing this song is prevalent in Billeswar Devalaya also.

…n¾±²â´Ç°ù pare tapar tupur/Kadam pare hali/ Devi aair muror mala/ ghane ghane pahi

(Dew drops in musical rhythm/kadam inclines/ head garland of goddess/petals are thick)

4 Supernatural Phenomena

Supernatural things are the sine qua non of all temples. Sacredness of them is just like a barricade to examine all the events taking place inside the temples with a scientific temperament. Therefore, even some ordinary events seen and interpreted by the devotees seem to be supernatural. These occurrences are stated to be the bizarre things beyond the natural parameter. In most of the cases the common people fail to interpret them in a logical way. So, such activities appear to be supernatural. Bilweswar has some such phenomena which spread among the people through personal narrative. Some of them are narrated below:

a) People believe that there are existences of cryptids within the walls of the Garbhagriha. Devotees had to see a large black snake which disappeared into the dark when noticed.

b) The Naibadya presented upon the Shilakahi is sometimes believed to be licked by the snakes of Lord Shiva.