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Introduction鈥擨n the folkloristic study of Billeswar Devalaya, almost all the tangible and intangible elements are examined with all possible care applying the appropriate methods. This study reveals many more facts and figures which are remaining unnoticed in the past times. The literature already made on the Billeswar Devalaya or literatures related with it are not apt to carry all the characteristic significances and pragmatic connotation of all the occurrences with a clear view. The study has been done with a view to justify the actual stature of the Devalaya, ignoring all types of bogus ideas, to the best possible extent. It is realized that the abundant folkloristic elements those are deeply rooted in the cultural matrix of the locality which are expanded with societal efficacy to all adjoining areas, primarily to the sacred geography of the Devalaya. This fact is not reflected in the previous literatures which are created on the subject matter of the Devalaya. The fact is none other than the sacredness of the Billeswar Devalaya complex.

Billeswar Devalaya as a sacred complex鈥擜t the ouset of justification of the Billeswar Devalaya as sacred complex, a precise note about the approaches has been made to focus its utility point. In the human minds there is nothing beautiful or sacred without the optimal sense of utility. In fact the sense of sacredness implies the marginal point of beauty, by which people intent to surpass their plightful situation and to get rid of the monotony of life. If anything is found to be potent to impart this sense without any obstruction to the stream of consciousness, people find these things as beautiful or sacred.

But, the concept of sacred complex based upon the anthropological theory propounded by L P Vidyarthi under the guidance of Redfield-an eminent American anthropologist. In accordance with that theory three aspects viz. sacred geography, sacred performances, sacred specialists of any locality have to be analyzed. An analysis of all the three aspects is started from the introductory part of the study which is continued till the end in concord with the other relevant aspects of the Billeswar Devalaya. And it is found highly potent to justify and reach at the conclusion of the study in regard of establishing the Billeswar Devalaya as a sacred complex.

1 Formational Factors

a) Sacred Geography: 

Entire function of the Devalaya is based upon the Paik system prevalent with the Devalaya management. The different Paiks of the Devalaya lives in a wider geography though the Devalaya is located at Belsor. Geographically the village Belsor is an epicenter of all functioning of the Devalaya associating all the Paiks engaging in different functions. They are given privileges to settle down in different localities by distributing the Devalaya lands. And through this process the entire lands scattered in different parts of the District even outside of it are amalgamated in the collective functioning of the Devalaya. The distributed lands are spread across the following villages shown in the following table.

Sl NO	Village	Revenue Circle	Household	Population
1	Akhara	Tihu Revenue Cirle	193	893
2	Amani	Paschim Nalbari Revenue Circle	869	4321
3	Bagurihati	Paschim Nalbari Revenue Circle	569	3042
4	Barnaddi	Paschim Nalbari Revenue Circle	632	3075
5	Belsor	Paschim Nalbari Revenue Circle	1839	8619
6	Bilweswar	Paschim Nalbari Revenue Circle	547	2784
7	Budrukuchi	Nalbari Revenue Circle	555	2563
8	Churchuri	Paschim Nalbari Revenue Circle	422	2093
9	Dehar Balowa	Paschim Nalbari Revenue Circle	350	1813
10	Dehar Kalakuchi	Nalbari Revenue Circle	569	2803
11	Dingdingi	Barbhag Revenue Circle	162	822
12	Fulguri	Paschim Nalbari Revenue Circle	195	780
13	Gandhiya	Paschim Nalbari Revenue Circle	488	2268
14	Guwakuchi	Nalbari Revenue Circle	135	616
15	Jagara	Paschim Nalbari Revenue Circle	1329	7287
16	Kakaya	Paschim Nalbari Revenue Circle	1139	5672
17	Kalakuchi	Nalbari Revenue Circle	449	1696
18	Kathla	Paschim Nalbari Revenue Circle	83	359
19	Katpoha	Barbhag Revenue Circle	354	1811
20	Mohkhuli	Paschim Nalbari Revenue Circle	288	1480
21	Mugkuchi	Nalbari Revenue Circle	516	2423
22	Mularkuchi	Paschim Nalbari Revenue Circle	429	1926
23	Nalicha	Paschim Nalbari Revenue Circle	233	1132
24	Nij Chamata	Paschim Nalbari Revenue Circle	1281	6451
25	Panigaon	Paschim Nalbari Revenue Circle	785	3705
26	Para Kuchi	Nalbari Revenue Circle	215	1150
27	Punni	Paschim Nalbari Revenue Circle	155	901
28	Rupyabathan	Paschim Nalbari Revenue Circle	1119	5097
29	Sandha Kairara	Nalbari Revenue Circle	135	690
30	Simaliya	Paschim Nalbari Revenue Circle	287	1472

The villages shown in the table are found to be inter-related in respect of folkloristic activities of the Billeswar Devalaya. These have real contribution in forming the 鈥楽acred Geography鈥� of the Devalaya.

The following places are also integrally related with the 鈥楽acred Geography鈥� of the Devalaya not included in the list as they are not revenue villages.

i) Sudra Dingdingi;
ii) Bahjani;
iii) Balahati;
iv) Bangaon;
v) Barbhitha;
vi) Kahikuchi;
vii) Kamarkuchi;
viii) Nanda Gaon;

b) Sacred Performances: 

For inculcation of sacredness of the Devalaya-the following activities are performed.

i) Ritualistic bathing of the Idol;
ii) Daily Puja;
iii) Offering of Bhog to the deities;
iv) Aarati;
v) Lighting of the camphor;
vi) Continuation of the Akshay Banti;
vii) Preparation of Bhog for the devotees;
viii) Offering of animals;
ix) Sacrifice of the animals;
x) Preparation of Sandhya Bhog;
xi) Sayan prastuti of the deity;
xii) Cleansing of the Garbhgriha;
xiii) Cleansing of the Pujar Bedi;
xiv) Beating of the Dama;
xv) Ringing of Ghanta;
xvi) Offering of Naivadya;
xvii) Sacrifice of inanimate things;
xviii) Date fixation of occasions by the Tithikar;
xix) Donation by the Devotees;
xx) Playing of Devotional Songs;
xxi) Utterance of Hari Dhwani;
xxii) Performance of Bandana of the Deities.;
xxiii) Maintenance of the Devalaya Xaar and Bhakara Sagoli;
xxiv) Baratar Sadhu;
xxv) Breeding of tortoise and fish;
xxvi) Faith Healing;
xxvii) Distribution of Raksha Sootra;
xxviii) Distribution of Pad-Jal;
xxix) Applying of Phot;
xxx) Blowing of Sankha;
xxxi) Pouring of milk on the Shivalinga;
xxxii) Offering of Bhang;
xxxiii) Nam-Prasanga;
xxxiv) Parhang;
xxxv) Distribution of Gaji and Upakaran;
xxxvi) Washing of hands and feet before Darshan;
xxxvii) Lighting of Dhup-Dhuna;
xxxviii) Taking Pledge in front of deity;
xxxix) Confession of aggrieved people and wrong;
xl) Bardeuri鈥檚 Blessings;
xli) Voluntary services;
xlii) Sacred Processions;

c) Sacred Specialist

i) Daloi;
ii) Pujari;
iii) Bidhi Pathak;
iv) Tithikar;
v) Bhog Randhani;
vi) Bharali;
vii) Dawal;

The existence of sacred specialists may be traced back to the historical background of the Ahom regime as they introduced the paik system in the Devalaya.The mature structure was designed by Momai Tamuli Borbarua in 1608, and extensively and exhaustively implemented by 1658 during the reign of Sutamla Jayadhwaj Singha. (Sharma: 1996:34) The system continued to evolve over time to meet the needs of the

Ahom state and in time began to accumulate contradictions. By the end of the Moamoria rebellion (1769鈥�1805) the Paik system had collapsed. (Sharma: 1996: 51)

Twenty persons from the Brahman caste including Bardeuri, Nilakanthapathak, Mahimpathak, Rdrapathak, Shivapathak, Rupkarak and Tithikar and forty nine gots of paiks from the sudra castes were assigned to the temple. (Adhikary: 2008:77)

Details of a few significant Paiks related to the Devalaya are listed below.

As stated in his book 鈥淟ord Shiva and Sri Sri Sri Bilveswara Maharudra鈥� by Dr. S K Phukan, different duties were assigned to specific paiks. The nomenclature of the paiks indicates their activities entrusted by the Devalaya authority. It is easily understandable if we are familiar with the colloquel terms. Some of them are illustrated in other parts of the thesis. The most interesting thing is that separate paik reside in separate place or village. The names of the places or villages are named after the designatory identity of the paiks. It should be noted here that most of the activities are on the edge of extinction. However, the influence of it is still in practice though in feeble state. The descendents of the oginal paiks are still inhabitants of the place or the villages which have contribution in forming the 鈥楽acred Geography鈥� of the devalaya. 

A list of the paiks is given below鈥�

i. Bharali;
ii. Bharal Kakati;
iii. Sena Saikia;
iv. Aathpariya;
v. Raheghariya;
vi. Satradhar;
vii. Samdhara;
viii. Dandadhara;
ix. Mali;
x. Panitola;
xi. Kharibhari;
xii. Ghiyudhani;
xiii. Teldhani;
xiv. Pathyadhani;
xv. Saru Jugari;
xvi. Bhandari;
xvii. Dardari;
xviii. Dhupbota;
xix. Padpathak;
xx. Gayan;
xxi. Bayan;
xxii. Ojapali;
xxiii. Dhuliya;
xxiv. Kaliya;
xxv. Khalasora;
xxvi. Garu Rakhiya;
xxvii. Dubori;
xxviii. Darji;
xxix. Sada Tola;
xxx. Mudiyar;
xxxi. Shikdar;
xxxii. Hatowal;
xxxiii. Dhanbana;
xxxiv. Chandan Tola;
xxxv. Kahar;
xxxvi. Balidhar;
xxxvii. Bali Dhuwa;
xxxviii. Bali Kata;
xxxix. Jariya;
xl. Patkata;
xli. Barua;
xlii. Choudhury;
xliii. Patowary;
xliv. Talukdar;
xlv. Thakuriya;
xlvi. Medhi;

Some of the activities and their living places of the paiks are stated below鈥�

1. The Brahmin whose cow gave milk in the Birina weeds, Rupnarayan, was given the position of Pujari and Govinda Mishra was given the position of Bidhipathak.
2. The suppliers of articles for puja were called Deuri. The Deuris lived in Deuripara.
3. Flowers, Bel Patra, Mala were supplied by Mali. They lived in Malipara.
4. Invitation of Pujari, Gayan, Bayan, Jatra Dal, Dhuliya, etc. was dpne by Piak called Matasara. They live in Matapara.
5. The clothes to be use during a Puja was collected by Chandasara, who lived in Chandapara
6. Paik who was responsible of taking care of the store was called Bharali. They live in Bharalipara. They stay at night in the Devalaya.
7. Assistant to Bharali is called Athpariya.
8 Paik responsible for judgment was walled Shikadar, who lived in Shikadarpara.
9. Paik who collected firewood for cooking Bhog was called Khariya. They lived in Khariyapara.
10. Assistant judge was scaled Mudiyar, living in Mudiyar Para.
11. Sesame and rice was supplied from Tila Para
12. Volunteers who worked during puja were termed Deka. They live in Dekapara.
13. People who worked for security to control the crowds were called Bir, who lived in Birapara.
14. Paiks who performed treatment was called Oja, they live in Ojapara.
15. Another assistant judge who justifies petty arguments. He was called Medhi, from Medhi Para.
16. The one who makes announcement during judgments was called Meleki from Melki Para.
17. The argument that cannot be settled by Shikdar, Mudiyar or Medhi were settled by the highest judge called Bharakaith.
18.. Person who provide only white colored clothe for puja was from Shuklapara.
19. Dona, Pat, Kal, Kalpuli were supplied by Patowary from Patowary Para.
20.. Paik who supervised every action in the Devalaya was called Mena from Menapara
21. The persons who cook for all other people apart from the Brahmin community are called Thakur who live in Thakuria Para.
22. The people who supplied ropes to be used in the Devalaya, like building stages during puja or other events was called Jariya from Jariyapara.
23. There were four Muslim paiks whose duty was to arrest people who did not abide by judgements. They were from paik para
24. The supervisor of the paiks was called Hujur, from Hujiripara
25. The people who played the musical instruments during puja were called Bayan from Bayanpara.
26. In medieval times some persons performed dance in front of the deities for imparting divine pleasure to them. They were called Nat who lived in Natpara.
27. The people responsible for light during events were from Bhenda Para.
28. The persons who were entrusted with the duty to award after judgment were usually some angry young men who belonged to Firingi Dekapara
29. Persons who were responsible to look after the surrounding of the Devalaya as well as the lands of the Devalaya were called Talukdar. They lived in Talukdar Para
30. Axes or spades were supplied from Kumar Para
31. Utensils, earthen lamps etc. For the use in daily puja were supplied from Kumarpara
32. The place where the Bardeuris lived was made elevated for resisting from flood. So the palce was called Barbhitha. (Haloi: 2017: 11-14)

2 Appraisal of the Factors

a) Sacred Geography:

The locations or villages which are affiliated with the different functions of the Devalaya are scattered in the district even to the outside of it. These belong to the different administrative units of the district. But they are religiously interrelated with the Devalaya, by virtue of being the integral part of Devalaya practices. Their religious and ritualistic linkages prevail with a never-ending bond due to their dynastical responsibilities. Paiks, particularly the Bardeuris residing in the aforesaid revenue villages and locations are the religious representatives of the Devalaya. The influence of the Devalaya myths, legends and the fanatical elements obsess almost the entire populace of the villages and locations. Usually they seem to be detached with the Devalaya engaging themselves with their daily professions and livelihood activities. But, during the different festivals observed by the Devalaya, they naturally feel the attachment with the Devalaya and engage themselves with the activities in support of the Devalaya Management. In a rotational process the Bardeuris of the different parts of the districts are entrusted with the responsibility to worship deities.

b) Sacred Performance:

By the above shown list of the sacred performances it can be understood that a large number of people are involved with the performances done in the Billeswar Devalaya Complex. It is considered to be a Complex due to the existence of various structures inside the campus and practical relations with a good number of religious sites located in the specific geographical areas. The performances of religious kind or inclined, done in all such areas are considered to be the performance of the Devalaya.

c) Sacred Specialists:

The sacred specialists of Billeswar Devalaya are divided in functions. But they are spiritually same. Their ways of rendering services to the Devalaya are different but their goals are same. As the sacred specialists of the Devalaya resides in different areas in the District, their logistic functions and devotional activities makes the all the localities makes the sacred geography of the Billeswar Devalaya. As they are involved with the Devalaya genealogically, their psychology works all the time for the well being of the Devalaya. At the same time they disseminate each and everything of the Devalaya in a religious way to their neighbors, friends, classmates, colleagues, relatives, kith and kin, and others coming into contact. Their overall functions make the religious dominance of the Billeswar Devalaya coherent.

3 Establishing Billeswar Devalaya as a Sacred Complex

The social image of the Billeswar Devalaya requires no establishment. By virtue of its religious saga and historicity, the Devalaya is one of the most revered religious institutions in the district, spreading its name and fame to the nook and corner of the state. The Hindu people of the state particularly of Nalbari district visit the Billeswar Devalaya in normal course of time as per as their personal convenience to get attached with the spirituality and to have the blessing of Shri Shri Bilweswar Maharudra, time to time. The above appraisals of the three aspects of a sacred complex, vehemently endorse the idea of establishing Billeswar Devalaya as a complex. The primary basis of establishing the Billeswar Devalaya as a Sacred Complex is the folkloristic study. There is no doubt at all which becomes crystal clear that the modus operandi of the Billeswar Devalaya in regard of every function, though they receive changes to keep pace with time, is totally folkloristic. Almost every function of the Devalaya is observed, justified and analyzed before reaching at the conclusion. Induction of modern items, systems are witnessed which has changed the superficial characteristics of the events. But the basic pattern of all performances including the management system is found to be folkloristic.