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Every institution existing in the society has indeed sociological perspectives. Without a full attachment with the society and commitment to the people concerned no institution can sustain for a long period of time. The basic source of sustenance of any institution is the peoples鈥� support and cooperation of the society as a whole. Like other institutions Billeswar Devalaya is also rooted in the never-ending faith of the people and pertinent to exist with the cooperation of the society. In other words, the target group of the Devalaya is absolutely the people of the locality. The activities of the Devalaya are always tended to address the aspiration of the people. All the people in the society more or less have to combat with the embarrassing time sooner or later. In such a critical juncture of life the Devalaya is always ready to offer remedies in different forms. 

The forms may be as follows:

The Devalaya campus always remains free for catering wellness to the people without any hierarchal sense or ignoring the stratification of the society. These features of the Devalaya campus are well understood and witnessed by the help of continuous presence and regular interaction with the people assembled there at various times. The primary motive of mankind is to derive happiness from life, though its definition varies man to man. The Devalaya campus has potentials to provide the sense of happiness as desired by the people. This pattern of behavior encompasses all the adjoining areas, basically wherein the original land of the Billeswar Devalaya donated by the royal dynasties are scattered. The affiliation based on religiousness culture and the material links has immensely helped the Devalaya campus to be only an integral part of the entire Billeswar Devalaya Sacred Complex.

1 Practice of egalitarianism

At present times the Billeswar Devalaya complex is a place for practicing egalitarianism. Till the advent of twentieth century the Devalaya campus was prohibited for the people belonging lower castes. The legacy of worshiping Shri Shri Maharudra was started by the priest associated with the foundational legend Rupnarayan Dev or Rupnarayan Dev Sarma, who was patronized by Nagakhya, the Koch King of Louhitya State. The legend is alive for life amongst the people of all classes. The legend is indicative of the sense of egalitarianism. But with the passage of time when the influence of the Kingdom became feeble then the sense of egalitarianism among the people started to vanish from the scene. During that period social anarchism was a part and parcel of the social system which was accentuated by the rampant illiteracy. After the disappearance of this anarchic situation of the society, the rapid rise of literacy could bring changes to the social system, fighting with the superstitions and prejudices. As a result of it the sense egalitarianism was believed to be restored inside the Billeswar Devalaya campus.

2 Devalaya and Mobilization of the People

The Billeswar Devalaya is being an intangible source of mobilizing people towards their goals. With the changes of time the fragility of the rural people is broken looking at different goals of life after the independence. It is legitimate to note here that the Billeswar Devalaya was as common platform during the struggle movement of the country for sharing the ideologies and to involve with the collective goal of attaining independence. In many ways the Devalaya became instrumental in safeguarding the freedom fighters from the eyes of British soldiers. The Dama of the Devalaya was beaten by the interns of the Devalaya at the sight of British soldiers and warned the freedom fighters of the locality. After the independence in 1947 like other places in India the Belsor area was also started to be a place of enlightenment due to the accession of education, induction of neo liberalism, the new generation people started to attempt themselves to mobilize themselves vertically. The Devalaya was the ultimate source of inspiration for all. Almost all people believed in the benevolence of Shri Shri Bilweswar Maharudra. The people had that obsession if the deity is happy with them there would not be any kind of constraints against their prosperity. So it may be said that, Devalaya has the pivotal role in the process of people鈥檚 mobilization.

3 Devalaya Dogmas

Despite neo liberal ideas about religiousness are prevalent in the Devalaya campus; still it cannot be said that the Devalaya is absolutely devoid of dogmatic practices. A few are listed below:

a) The Bardeuris of the Devalaya does not take Bhog which is offered to Shri Shri Maharudra and other deities in the name of the patronizing Kings in the ancient and the medieval times. The fact lies in the practice of casteism. As the patronizing Kings were Koch or Ahom, both of these are considered to be lower caste than that of the Bardeuris.

b) The fishes and tortoises in the Dewan Pukhuri are considered to be sacred living beings of the Devalaya. The people do not imagine catching them for falling prey to the avariciousness of the people. Etc.

4 Superstitions, Prejudices, Mores etc.

Every Temple in the world is replete with superstitions and prejudice. But these are always tried to be interpreted for the sake of people鈥檚 wellbeing. Sometimes the word superstition is interpreted wrongly, due to the extreme limitation of knowledge in some domain. As for example, we may say about the action of lighting camphor inside the Devalaya. A section of people does not get any meaning from this action of lighting camphor. They regard this action as a superstition. But action of lighting camphor inside the Devalaya like other temples is performed for activating the sense of sight, which is a part of the entire modality of conditioning the people sacred.

There is a tradition in the society of Bilweswar area of making confessions about their misdeeds in front of the Shri Shri Bilweswar Maharudra, who rescues the confessor from the imminent doomsday. Superficially it is quite a superstition, but it is psychologically helpful for the wrong doers to resist himself form such future malafide activities. Examples of such persons are included in the list of interviwed persons. Their identity is not unveiled specifically here in order to keep their social impression intact.

The interns of the Devalaya along with the devotees foster some prejudicial pattern of behavior. They are reluctant to justify the happenings in the Devalaya, keeping them upon the axis of scientific logic. In addition to that those people who intend to analyze activities going on inside the Devalaya are considered to be profane. This prejudicial behavior goes on hand in hand with the religious fanaticism.

The whole body of superstitions and the prejudices form the mores of the Devalaya. In any circumstance, the mores possess the vigor to prevail amongst the people of the society related to the Billeswar Devalaya Complex.

5 Organizational Behavior

The Billeswar Devalaya was not an organization till 17^th century as it had no chronological historicity. Prior to 17^th century, the entire gamut of functions of the Billeswar Devalaya was assessed only on the basis of oral narratives. Remarkably the existence of Billeswar Devalaya is not found in any of the classics or epics of the ancient times. The Yogini Tantra and the Kalika Puran, both these religious treatises are regarded to be ultimate sources of historical evidences about the ancient Kamrupa. But interestingly both of them do not carry any traces about the Devalaya, though, the Devalaya rituals and traditions are made on the basis of the above treatises. In addition to the above fact the King Naranarayana with the help of his brother Chilarai, the Dewan of the state, used to reconstruct and repair the temples which were based on Shaivite cult. The legends say that the funder King of Koch kingdom Bishwasimha was the son of Lord Shiva. So, the Kings of the Koch kingdom had the natural affiliation to the temples where Lord Shiva was the chief deity. As soon as the King Naranarayana became aware about the existence of the Billeswar Devalaya and its legends, he exhibited proper inclination to patronize the Devalaya by all means. Before his patronage, the Ahom Kings donated lands in abundance for the sustenance of the Devalaya and for the habitat of the Paiks. This historical account is not linked with the Monarchial structure of ancient Kamrupa. But it is possibly a matter of importance that the Chinese traveler Hieun Tsang wrote and account about the existence of Shiva Temples in the territory of Kamrupa during the regime of Kumar Bhashkar Verma in 6^th century. Some erudite people intend to make comment that Hieun Tsang would have visited the Billeswar Devalaya. It is very difficult to justify whether these are factual or fictional, but these things are prevailing amongst the people in the form of tales.

The organizational behavior would be realized when we become aware about the Paik system of the Billeswar Devalaya. The entire functions were distributed amongst the Paiks making entrusted with a specific responsibility of the Devalaya. Though the Paik system is struggling to sustain on account of socio-economic reasons, but its basic structure is still in vogue. Functions of some of Paiks have already been defunct. Originally the Paiks had to work for the Devalaya in lieu of the lands granted to them without any revenue. But at present times, after the legislature of Land Acquisition came into force, the entire system of Devalaya administration had to witness changes in accordance with the modern context. As a whole the organizational behavior of the Devalaya is found to be perfectly public. The functions of the Devalaya represent the wishes of the people, by welcoming the democratic setup, excepting some rigid traditions.