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Ritual and custom are social behaviors specific to given cultures. Each is used to reinforce social bonds and structure. The definitions are somewhat overlapping; both are learned behaviors that may be restricted as to who can and cannot perform them. In anthropology, rituals are actions with intentional symbolic meaning undertaken for a specific cultural purpose, such as a rite of passage from childhood to adulthood, and may reinforce broader community social bonds, as in a wedding. Customs may be less formal (though no less rigid) unwritten laws, such as table manners or following group conventions to dress appropriately for one's age. Both may include religious or secular reinforcement, and performing each correctly often indicates membership or status in a self-defining cultural group. Customs are laws or rules which are not written but are practiced since ancient times and are passed on by our ancestors to us: it is anything that people do and have done since long times and are practiced every day or on specific occasions.

Some people define customs as habits, but these two words and their meanings are different. Habits are things we 'like to do' and customs are things that we 'have to follow'. When a custom is handed over from generation to generation and practiced in the same manner as before, it becomes a tradition. The custom of worshiping Lord Ganesha before beginning any important function was considered to be auspicious in the past which has become a tradition in India over the years.

Rituals are distinctly different from customs. Rituals are rites or procedures which are performed according to prescribed rules and customs. Ceremonies are also rituals with a purpose/sacredness. If a ceremony found devoid of intention it becomes a 鈥榤eaningless ritual鈥�.

Here is an example to differentiate between festival, custom, tradition and ritual. Diwali is a festival of Hindus; celebrating Diwali is a custom; over a period of time, generation after generation people have been celebrating it, therefore celebrating It has now become a tradition; the manner of performing the Puja on the occasion of Diwali, i.e., Ganesh Puja, then Laxmi Puja, is called ritual.

Billeswar Devalaya is revered to be Sakti Pith. We have to know why every Puja is celebrated in the Devalaya. Places where Devi Sati鈥檚 body parts fell were actually considered as Shakti Peeths. But in the tantric society temples where Puja has been performed continually for twelve years are also considered as Sakti Pith.

In Billeswar Devalaya, all kinds of worships prescribed by the Hindu cults are being performed since 17^th century. Therefore all the festivals are also being celebrated. If we look closely in to processes of performing the various rituals and customs in the Devalaya, we will clearly notice the prevalence of material culture of the Devalaya. No ritual or puja can be performed without the appropriate use of the materials existing in the Devalaya. The materials are the responsibility of the concerned purohits or deuris who perform the rituals. They clean and wash the materials before and after each Puja or ritual. The perform puja on the materials to maintain the sacredness by chanting mantras and applying vermillion.

1 Daily Puja

As we observe the rituals of everyday Puja with heed we can see the importance of the materials of the Devalaya. Every day the Puja starts with the bathing of Mahapravu. Pujari bathes the idol with the water brought from the Dewan Pukhuri and performs puja. 

Celebrated Pujari Shri Kanak Sarma listed out the materials required for the puja as鈥�

Puspa Patra for carrying flowers,
Gacha for lighting the earthen lamp,
Tami Argha for,
Bata for presenting offerings;
Kahor Kahi,
Kahar Bati,
Roopor Thali for serving bhog prepared for the deities
Madhu Parko for keeping sacred honey to used in the Puja.
Hum Bari for putting Ghee into the fire;
Jala Sankha is a shell used to keep sacred water or Pod Jol in it;
Sankha, Ghanta, Borkah and Taal to be played at the end of the Puja.

At first, puja is performed beside the main Linga. Then it is performed for Lord Ganesha, Devi Durga as well as Lord Vishnu. At the end of puja, the Dama is beaten. Sankha, Ghanta and Taal are also played to sygnify the completion of Puja for the time being.

After that raj-haridhawni-a royal benediction is allowed to be reverberated as follows:

鈥�Maharajor jay hauk/
Raja-prajar jay hauk/
Sobaro kushalar arthe/
Haribol鈥�

(Triumph to the King/Triumph to the subjects/Peace and prosperity for all/Utter the name of Hari)

Naiboidya used in the Puja is prepared usually by mixing Gram, Mung, Rice and various fruits. After raj-haridhawni devotees are allowed to visit the idol of deity that continues till Two O鈥檆lock in the afternoon. The daily event concludes with the distribution of naiboidya.

2 Dakshina

Devotees and visitors offer dakshina when they reach for darhsan. Dakshina may be in the form of cash, or a bowl of fruits or eatables that are also used in the temple. By offering dakshina, a religious value develops in the embodied soul. Through the act of sacrificing, a sense of detachment develops and this by degrees mounts to vairagya- asceticism. Once Vairagya develops, the embodied soul remains in constant communion with God, even though in the Maya. Way towards Hinduism lies upon the relentless sacrifice. Therefore sacrifice is thought as the threshold period of spiritual practice. The tradition of dakshina has an inordinate importance. Dakshina is thought to be a manifestation of Divine energy. Billeswar Devalaya bears all the traits of such tradition beyond its privacy policy.

3 Offertory Box

For collection of alms by the devotees a few Dan-Patras (alm collection boxes) are placed inside the temple. People deposit whatever amount of alms they wish to offer, into these boxes. These boxes are regularly emptied by the temple committee. They separate the coins and the currency notes and count them separately. The records of amount of money collected each day are maintained by the Daloi. The coins are made into packets of Rs. 100. These packets are used as payment of honorarium to the various folk groups that come to perform in the Devalaya. Even the mode of payment made, along with other big to tiny matters in a folkloristic way. The modern system of documentation of payments is debarred by the Devalaya which is evident from the field study. No instance is recorded in the memory of the interns of the Devalaya that could reveal any dispute regarding conflict and dissatisfaction, in spite of no documentation. It becomes possible due to the prevalence of ultimate faith between the payer and payee. The common belief of maintain trust amongst all the section of people directly or indirectly related with the Devalaya is extracted from the devotion to the Shri Shri Bilweswar Maharudra. The people who indulge in wrong doings in discharging the duties of the Devalaya are punished by the 惭补丑补谤耻诲谤补鈥�it is a deep rooted belief amongs the people.

4 Ghanta

There are five bell metal bells or Ghanta kept hung above the entry route of the Devalaya. One of them is a little bit bigger in size than the others. Devotees take turns to ring the bells while entres and exists the temple. Ghanta is the Sanskrit term for a ritual bell used in Hindu religious practices. Ringing of the bell produces sonorous sound what is regarded as auspicious. Hindu temples generally have one metal bell hanging at the entrance and devotees ring the bell while entering the temple which is an essential part in preparation of having a darshan. A bell is also rung by priests during puja or Jajnya, during the arati, burning of incense in front of the deity, while bathing the deity and while offering eatable or flowers. Bells are specially made to produce the reverberated sound of 鈥�Om鈥�. Sound of the bell is considered auspicious that yeilds divinity and dispels evil thoughts. The sound of the bell is said to disengage mind from ongoing thoughts thus making the mind more receptive. Bell ringing during prayer is said to help in controlling the ever wandering mind and focusing on the deity. The sound of the bell also activates the sense of hearing. As per the Kundalini Yoga the sound of bell energizes Chakras and balances the distribution of energy in body. Also, the number of times the bell should be sounded depends on the number of letters in the mantra; accordingly the bell should be sounded 8, 16, 24, or 32 times. 

In Shilpa Shastras it is mentioned that bell should be made of panchadhatu鈥攆ive metals, namely, 

1. copper, 
2. silver, 
3. gold, 
4. zinc and 
5. iron. 

These five metals represent the pancha bhuta. The observance of it is found in the Devalaya. But it has no any linkage with the theoretical base.

5 Bhog

Bhog in the complex of Billeswar Devalaya is a polysemous word. Bhog represents two different types of prashad offered in the complex of Devalaya. These are prepared thin food served to devotees and offered to the deities respectively. Another form of bhog is the daily lunch consisting of rice, dal, vegetables, mutton or fish and kheer. This is served to the Devotees. The bhog is cooked in the Devalaya kitchen by designated cooks.

At Two O鈥檆lock in the afternoon Bhog is served to the deities. Subsequently, it is served to the dcevotees. Bhog comprises of cooked Rice, Dal, Vegetables, Fish, Mutton and Kheer. Green chilly and radish are not allowed in the Bhog. Only fish with scale are allowed to be used in the bhog. Fish filleted in the market are not allowed. It must be filleted by the Devalaya cooks. Mutton is also served in the bhog. This bhog is served in three thalis; one for Lord Shiva, one for Devi Durga and one for Lord Vishnu. The thali served to Lord Vishnu is always vegetarian. Only during Ambubachi kesa-bhog is served. During the time the deity are being served with bhog the doors and windows of the temple are closed.

Pujaris of the Devalaya keep aloof themselves from taking bhog prepared in the Devalaya. The reason as stated by Shri Dilip Mena, auditor of the managing committee, if a tradition of having bhog by the pujrais would have prevailed, they would have to be served on priority and with the best kind hospitality. This would have affected the Devotees who come to the Devalaya empty stomach and wait very eagerly for bhog to be served. To maintain the best possible hospitality to devotees, the tradition of pujaris not to have bhog is in vogue in the Devalaya. It may be an explanation which is negated by so many diverse views by the public. Majority people believe that Pujaris donot have bhog as the Devalaya was established by non-Brahmin king. Priests engaged with Chandi recitation are accustomed to have only ritualistic meal.

6 Prohibitory Customs

Any item made of leather are not allowed inside the Devalaya. It may be belt, purse, shoes, bag etc. One of the practices of Hinduism is the maintenance of Shudhyata and Pavitrata. It means that one has to be ritually pure at all times. This means that contact with filthy things are prohibited.

However it is understood that it is nearly impossible for a common man to stay away from ritually polluting objects in pursuing his day to day activities. Hence the generally agreed practice is to be ritually clean and pure at least during worship. This is why many people perform their daily puja immediately after their bath.

Leather and bone are considered impure since they are derived from dead animals. Hence it is advised that people at least refrain from having them (leather objects) on their person in a temple.

7 Preparation for Animal Sacrifice

Daas of various sizes and designs are used for sacrifice. Animal sacrifice is mostly performed during Durga Puja, Shyama Puja and Lakhsmi Puja or Kamala Devi Puja. Animals sacrificed during Durga Puja are Buffalo, Goats, Pigeon, Duck, Swan.

Devotees also sacrifice kumora (white gourd), sugarcane etc. On the day of Lakhsmi Puja swan sacrifice is performed. The temple authority buys a swan from neighboring place by collecting money. This is a very unique ritual for an Indian temple. It is known that unlike the usual Lakshmi Puja, in Billeswar Devalaya Dashami Mahabidya Kamaladevi an incarnation of Devi Durga is worshiped instead. Hence awan sacrifice is performed during lakhsmi Puja in Billeswar Devalaya.

8 Material preparation for the festivals and occasions.

The festivals and occasions of the Devalaya have attained a new color at present times.

The people concerned with the Devalaya management are from the new generation. They have of course the modern ideas and taste which works in their psychology in dealing with every affair. Use of modern technology is a present day obsession. Owing to the circumstance the material preparation for the festivals has got a new impetus but with an urge to maintain the tradition intact. Though the material preparation has brought the annexation of various modern items but still the ways of preparation is absolutely folkloristic. Till today the Devalaya authority does a little paper work in case of everything. In this context we may give the example of contract between the Devalaya Authority and the stalls for selling various items during festival in the Billeswar Devalaya Complex. There is no provision of making legal contract in black and white in regard of allotting space and paying rent. All these happen orally between both the parties. The sacred feelings of both the parties work in this type of affairs with a great magnitude.

9 Royal Materials and Their Usage

The significance of material culture can also be felt during the occasion of 鈥�Saath鈥�. The last four days of Jeth and the first three days of Aahar are known as Saath. Saath Brat is observed by married and unmarried women. Widows are abandoned from this brat. (Barman: 2013: 23)On the first day of Saath, a Pira (wooden stool used for sitting on, usually by villagers) is used to dig out soil from the pond. Rice, black gram, corn, mustard, Sesame, Moong etc are sown into the soil on the Pira. On the last day of Saath i.e. the third day of Aahar the Pira is taken out placed on a platform and observed. The corps whose seedling was looks healthy is believed to be a successful agricultural crop for the year. The Pira is then worshiped by offering various fruits. At the end of the Puja, the elderly people present perform Barator Sadhu and Naam Prashanga. After the ritualistic performance the Pira along with the fruits are taken to the Dewan Pukhuri and dispersed in the water. People jump into the water to take out the fruits. It is believed that women with infertility are able to conceive after taking one of such fruit. This belief still prevails among the devotees.

The deity of Saath Brat is known as Ukni Burhi. (Doloi: 2003:196). She is offered puja and pacified by chanting of mantra for getting up from her slumber to enliven people.

Ukni Burhi jago, mor kajot lago
Heruak pai, morak jiyai,
Sabitrie pai ji bar, moko dia xei bar

(Awake Ukni Burhi, involve with my works/ got the lost, enliven the dead/ What boon Savitri gets, offer me the same)

The significance of the Dola (Palanquin)

There is a dola preserved by the Devalaya whose photograph is shown in an appendix of the thesis. It was donated by a royal family of which identity is remained unkown till date. This dola is used for ritualistic purpose of the Devalaya. It is believed that Devi Durga comes down on earth from heaven, to be worshipped during Durga Puja. Every year Goddess Durga arrives on different vahana-divine vehicle that symbolises a special message for the world. As per Hindu beliefs, Maa Durga changes her mode of transportation; beside Lion, who is her vital mount, she has four other vahanas-elephant, horse, boat and palanquin. There is also another notion related to Goddess Durga鈥檚 vahana- every year, she arrives and departs on two different vahanas. Whenever the goddess opts to use same vehicle during both arrival and departure, it symbolizes imminent plighful days. It signals omen of upheaval, natural disaster, wars and social unrest, harnessing predicament to mankind. Her mode of transportation implies various things. The use of dola-palanquin symbolizes outbreak of an epidemic. As per the belief prevalent in the Devalaya if the dola is made ready with riyualistic decoration, Devi becomes propitiated and lessens the magnitude of predicament.