The sacred complex of Billeswar Devalaya (study)
by Rajesh Kakati | 2019 | 72,486 words
This essay studies the sacred complex of Billeswar Devalaya by exploring the historical, cultural, and religious significance of this ancient shrine in Assam (northeastern India). It emphasizes how this temple, also known as Billbeshwar Devaloy, functions as a focal point of faith and tradition for the surrounding communities. The research further ...
Part 3.5 - Religious Asylum In Assam
[Full title: Activities promoted by oral narratives (5) Religious Asylum]
To an extent, the Devalaya may be regarded as a religious asylum which grew to such position without any deliberate motive. It is an aspect of the Devalaya that yielded naturally. Religion and religious institution are just like the last resort for the folk people to a great extent. Our social pattern is based upon the feudal system that does not allow the proletariat class to grow economically and intellectually. So many of the people in our society is bound to feel the Devalaya as asylum. The notion of religious asylum is derived from the multi-dimensional activities of the Billeswar Devalaya. It is thought to be an innovative concept in the folkloristic study about the Devalaya as it extends help and cooperation to the people who are abundant by the society and any other religious institution. There are some instances amongst the chronological events of the Devalaya that of giving shelter or asylum to the people who falls prey to the religious conflicts in the society. Nareswar Mena, S/O Lt. Bhumidhar Mena, who was originally an inhabitant of Menapara Supa, who worked in Guwahati as an apprentice to the main priest in the Kali Mandir of Gandhi Basti. Regular conflict with the priest provoked him to come back to his own home. But his family is poverty stricken. As he is a bachelor for life, he approached the Devalaya authority for the support to his sustenance. Immediately the authority accepted his proposal and provided opportunities to work and stay there. There are more examples of such situations when the Devalaya has given asylum to people in dire need. There is no instance of denial for this type of people. From this observation the Devalaya may be regarded as a religious asylum for the shelter of the destitute.
This chapter primarily ventures to describe the oral narrative of the Devalaya. Other than the myths and legends related with the Devalaya, the personal narrative is spread among the folk people with a wonderful momentum in magnifying its functions. All those things described above have no any written record. But these have a durable impact upon the people about which oral transmission works. This is also a part of the folkloristic activity of the Devalaya which is not confined within a time frame.
Oral narratives of the Billeswar Devalaya are not devoid of dynamic force. Deliberated efforts are made to extract the prevailing narratives of the Devalaya. Due to the interpolative nature, the number of oral narratives seems to be less. Narratives are given continuity, energised by the performances of various folk arts. Its expanse is realized as all the folk performances are seen and observed. Prevalent narratives are found to be apt in keeping their vigour affecting psyche of the devotees.
Notes and References
Awasthi, S, (1994) Oral Narratives: The Strategies and Structures of Performance: Narrative-A Seminar,p-159
Bhattacharya, PC, (2013), Asamar Loka-Utsav, Guwahati: Journal Emporium, p-70
Bardaloi, N, (2018), Devi, Guwahati: Sahitya Prakash, p-412-418
Das, PC, (1999), The Blessed Land, Guwahati: Rup Prakash, p-108
Datta, B, (2012), Cultural Contours of North-East India, New Delhi, Oxford University Press, p-106
Dorson, RM, (ed) 1972, Folklore and Folklife鈥揂n Introduction University of Chicago Press, London. P-53
Goswami, BJ, ed., (2007-08), Richard M Dorson 1961-1981, Janaskriti, Vol. 2, Folklore Society of Assam p-1-2
Herskovits, MJ, (2012), The Science of Cultural Anthropology: Man and his Works, New Delhi: Surjeet Publications. P-414
Hunter, (1879) A Statistical Account of Assam, Tr眉bner & Co. p-39
Keesing FM, Cultural Anthropology, Mittal Publications, 1963, P-23
Kalita, R, (2005) Prachin Bharatar Itihash, p-7
Neog, M, (1974) Prachya Shanawali, p-61
Niyogi, (2006) Faith Healing: Studies in Myths and Rituals in Medicine and Therapy.
Kolkata, R. N. Bhattacharya. p-27,94,111
Rathinathaier, R (1941), Indian History, Vol.II, p.106
Sarma, NC, (1988) Essays on the Folklore of North Eastern India, pp58-59
Singh, Y, (2000), Culture Change in India: Identity & Globalization, New Delhi: Rawat Publications, p-56
Teun, G, (1978) Maya Divine and Human. Delhi: Motilal Banarsidass. p-ix.