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Demography plays a pivotal role for studying anything else which is people centric of a specific locality where the study is undergone. By the current demographical data, it becomes easier to assess the changes, behavior of the people, activities and attitudes towards anything which is taken to be the subject of the study. So, the demographical account of Belsor is presented here as the Devalaya is located at.

As per census report-2011, Belsor is considered as a town consisting only one ward namely Belsor Ward no: 01 15 kms west from district headquarters. The total geographical area of Belsor Census Town is 5 square km, and it is the second largest census town of Assam in India. Population density of the census town is 1853 per square km. The total population of it is 8523. Annual average rainfall is 1905mm. Maximum temperature is recorded as 36掳C and minimum is 7掳C. Among the total population of 8523 4351(51%) are male and 4172(49%) are female. 99% of the whole population are from general caste, 1% are from schedule caste. Child population of Belsor census town is 8%, among them 54% are male and 46% female. There are 1828 households in the census town and an average 5 persons live in every family. Hindus contribute 92% of the total population and are the largest religious community in the census town followed by Muslims which contribute 8% of the total population. Literacy rate is 92%. 96% of male and 89% of female population is literate. Belsor has 29%(2455) population engaged in either main or marginal works. 49% male and 8% female population are working population. 37% of total male population is main worker and 12% is marginal workers. For women 4% of total population is main worker and 4% is marginal worker. The description indicates that the people of the locality are on the way of national average in regard of primary statistics except than the climate and other geographical components. Still the majority of the people believe in the ethnicity and all other traditional and ritualistic matters despite the new waves of thinking amongst the new generation people. This pristine culture is being fostered by the Devalaya since the time immemorial.

Assamese culture replicates all the ethnic behavior. Assamese literature of medieval time is primarily religious and its subject matters have been drawn from the Ramayana and the Mahabharata as well as other Puranic literature, the poets of those days while narrating the original subject matters also tried to incorporate the descriptions of Assamese national religious and cultural life as also of contemporary social customs and manners, popular beliefs and also natural phenomena. Almost all the people of that time were accustomed to listening these through the oral transmission which had impacted the psyche of the people greatly. So our culture and the religion are always amalgamated in senses. Owing to the long flowing stream of consciousness, the Bilweswara Devalaya epitomizes the cultural and religious traits at the same time. Such flow of the cultural legacy is maintained by various folk customs related with the Devalaya. The original flavor of the culture has received changes in a natural way due to the interpolation of the modernistic elements. Still, majority of the traditions are being kept intact except a bit of change by the Devalaya traditions. These bear impact upon the majority people of the locality in maintaining their culture. These have occupied the majority portion of total expanse of culture. Despite the superficial changes seen in the behavioral pattern of the majority people associated with complex of Billeswar Devalaya are resisting the extinction that makes the social fabric of the locality along with people related with the Devalaya. These are preserved by the various festivals, occasions and events.

Since the time of establishment of the Shivlinga beneath the Birina Grass, daily Puja was to be performed which is being continued. As soon as the patronage from the Koch dynasty was started to construct the Devalaya, Durga Puja is being celebrated. The chief deity worshipped in Billeswar Devalaya is Maharudra Shiva. Koch dynasty had a great belief in Shaivite tradition. Their chief deity was Lord Shiva. In 1546 A.D. Koch king Naranarayana ordered Army Chief, his brother Dewan Chilarai to invade Ahom kingdom. In compliance of the king鈥檚 order, he battled against the Ahom Sargadeu twice in 1562 and 1566 accordingly. King Naranarayana was a devotee of Lord Shiva.

So he worshipped the deity before the battles. Even he advised Dewan Chilarai to dig a big pond in the vicinity of the Devalaya for the public utility those who came for worshipping Lord Shiva. Lord Shiva has the legacy of both the Puranic and Vedic traditions. Besides the daily worship, there is hard and fast tradition of offering non vegetarian Bhog to the deity. Though it is as mentioned by Gunaviram Barua, in his history book 鈥�Assam Buranji鈥�, that the Devalaya was firstly erected by the king Nagakhya of unknown genealogy, during the 6^th century, who ruled Pratapgarh of Sonitpur; (Barua: 2016: 25-26), he is not the same King Nagakhya who erected Billeswar Devalaya. The family tree of Rupnarayan Dev, the founder priest of Billeswar Devalaya is also a testimony to the fact. At present the 23^rd generation of the Rupnarayan Dev is alive. Even if we assume that at least five generations can be born in hundred years, it indicates the 16^th century only.

However, the religious beliefs culminated under the aegis of Koch Kings鈥� patronage. The original beliefs of the Koch kingdom upon the Lord Shiva and their ultimate affiliation to the Shaivite culture led them to patronize the Devalaya. In recognition to the royal patronage, after every kind of Puja, the tradition of 鈥楻aaj Haridhyani-a royal benediction鈥� exists till today wishing well being of the royal families. It is an example of maintaining extinct culture in favor of the recognition of the patrons. According to people鈥檚 belief, during the celebration of Bhatheli, the earth beneath the Para-鈥榓 well decorated bamboo鈥� is taken out and kept inside the domestic nests of pigeon and duck which are reared by the villagers for their livelihood with a view to protecting them from any hazard. In spite of the globalization, these traditions are still being maintained. The Bhatheli of Billeswar Devalaya is observed during the month of Bohag. Likewise the other scheduled occasions, on every Monday of the Month, Naam-Prasanga is held.

For this ritualistic purpose, people come spontaneously to the Devalaya. This occasion is called Jethua Naam. Hundreds of people come from the neighboring villages to participate in the Naam Prasanga. No one is invited to the occasion. Owing to the devotional attachment with the Devalaya, some of Nagara troupes come without any invitation and celebrate Jethua Naam. It signifies the togetherness of the local people and their religiousness. Modern way of life is seen to be affected by the vanity of the people yielded by the economic capability. On the contrary to the class consciouness of the society, the Devalaya vicinity is still remarkable for the sense of brotherhood and togetherness. In the month of Jeth and Ahar, first four days from Jeth and three days from Ahar-these seven days are celebrated as Saath. On the first day of Saath, a mass of clay from the bottom of Dewan Pukhuri is brought out by drowning. Upon the mass of clay, various crop seeds are kept for seven days. Germination of the seeds are verified and justified which seeds would grow better during cultivation season. The wooden Pira where the earth is kept for the seeds is worshipped being kept upon the altar of the Devalaya by the seasonal fruits. Just after the worshipping, 鈥楤aratar Sadhu鈥� is told by the experienced people and the Naam Prasanga is arranged. Lt Bipin Chandra Misra when he was the Daloi of the Devalaya used to tell the Baratar Sadhu. As he became old he permitted even the female devotees to narrate the story. Since then Saru Bala Devi, mother of Shri Ranjit Misra-present Daloi has been telling the tale for more than twenty years. After the Naam Prasanga, the Pira with the fruits are thrown in the water of the pond. There is long lasting faith, if the impotent women are to eaten the drowned fruits bringing from the water of the pond-they become pregnant. During the month of Chait, Doul Utsab is celebrated in the Devalaya.

A rare tradition is seen that a goat is worshipped inside a cottage temporarily made of banana and beetle-nut leaves. After the worship, the cottage is set fire and the goat was dragged out by the youths and prepared for feast. During the Doul Utsav, the deity-Gobinda is taken out from the Devalaya altar. The people of the villages throw Phaku towards lord Gobinda when the deity is carried thorough procession. Some of the villagers invite lord Gobinda for worshipping. By the end of worship, Tetelir Sarbat is served to the people participated in the procession before the distribution of Prasad. 

The Devalaya bears the uniqueness in celebrating various festivals among which Durga Puja attains prominence. Lakhs of devotees come from various places of the state due to the prevalence of various legends, myths, narratives, beliefs, tales etc. Meticulous observation over the religious activities and the occasions held, it is apparent that the Devalaya is a perfect repository of culture of the people of the locality as well as the people connected by the kinship, lineage and relationship. Moreover, the recitation of the Bhagavat Sastra was found to have been performed in the temple. This has manifested the truth that there was the existence of Vaisnavite element in the Shaiva-Sakta temple. We may reach at the point that Devalaya is a confluence of various religious cults which is inclusive of Tantric practices also. Culture is an aggregate form in which the basic concern of religion is expressed. Summarily, religion is the substance of culture; culture is the form of religion. It is true in case of the Devalaya also. Billeswar Devalaya epitomizes traits of various cults of Hindu religion. In present times, pan-Indian religious elements are also prevailing which has added an extra dimension to the complex of the Devalaya. History supports, though not in chronological order, the patronages received by the Devalaya from the various kings from Ahom and Koch dynasties. In gratitude of them, the Devalaya fosters the various cults of the religion but with localized forms. The localized forms are evolved with tastes and interest of the local people. As they change, the forms of religiousness is liable to change. In many cases, the demography is matched with the entire behavior towards everything. But it is amazing to notice, the Devalaya really treasures the original practices keeping them unaffected by the tide of changes.