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[Full title: Significant festivals of the Billeswar Devalaya (1) Durga Puja]

The Billeswar Devalaya always occupies a significant position among the Hindu people. The festivals of the Devalaya always attract the people of the locality as well as of the state, due to the maintenance of unique traditions. The festivals are always added with fairs for the folk people, where they get privilege to collect their essential household materials. Moreover the performing arts, fine arts, decorations, colorful lightings give another dimension to the significance of the festivals.

1 Durga Puja

Durga Puja is the biggest festival celebrated in the Devalaya. Simply it is a great congregation of people from different parts of the state. The people of the locality act as the real hosts of the festival welcoming their kith and kin coming from the different parts of the state, even from outside. The people of the locality always treat the Durga Puja as their native festival. It is characterized with buffalo offerings and sacrifices getting a wide space in the newspapers and magazines including the electronic media coverage. The celebrities from fraternities of the state very often visit the Devalaya during this festival. On the day of Ashtami, Sandhi Puja is performed, whenever sacrifice of a goat is also performed. Significance of all pujas is felt in manifold forms. Devi Duga is worshipped aspring different outcomes as stated by Nabajyoti Mishra, a descendant of Bardeuri family of the Devalaya.

1 Idol of Devi Durga and use of Ramkal

Alike Kamakhya, Ugratara, and Mahamaya, the earthen idol of Devi Durga is not worshipped in Billeswar Devalaya Also. The idol in the Devalaya is made of Ramkal whose scientific name is Musa argenti. It has been a long standing tradition of Billeswar Devalaya to worship Devi Durga in the form of a decorated banana tree instead of a personified earthen idol. A banana plant is being offered by Shri Umesh Bhagawati, who belongs to the Bardeuri community, inhabitant of Dhaukabandha village for a couple of years. The plant is brought from his residence to the Devalaya ceremoniously by a religious procession. It is then very beautifully decorated with clothes and jewelry and put forward in the Devi Griha for Devi Darshan and worshiping. It is remarkable to note that in the tantric scripture of 鈥淒urga Kaumudi鈥� it is mentioned: Ramah Rambhang Bibarjayat, which means Ramkal is not to be used. Lt. Jogen Bhatta鈥攁 priest of the Devalaya introduced Ramkal around 1985 in place of the idol of Devi Durga in Billeswar Devalaya. Now-a-days, it is considered as one of the most sacred plant in the Devalaya complex.

2 Mahbali and Its Offering

Like other Devalayas in Nalbari district, in Billeswar Devalaya also, during Durga Puja, on Saptami and Navami hundreds of pigeons, goats and buffaloes are sacrificed in front of Devi. Thousands of people come here to see the buffalo sacrifices from different sides of Assam. To control the crowd, the authority of Devalaya takes help from the Police department. The 鈥楤alikata Manuh鈥� starts ritualistic fasting from the previous day of Bali. The first buffalo sacrifice is offered from the Devalaya authority. The others are given by the devotees for fulfillment of their dreams, satisfaction of their minds and to propitiate the wishes of Devi. The practice of sacrificing animals in front of Devi is mentioned in Kalika Purana. Since the Ramayani age, the practice of sacrificing men and animals are in vogue. Here, the story of bringing Ram and Laxman to the Paataal by Mahiravana鈥攖he maternal uncle of Ravana for sacrifice. Mahiravana prepared both Ram-Laxmana to sacrifice before the goddess Kaali in Paataal. During that time Hanuman appeared there in disguise of a fly and rested upon the hands of Ram and violated the rituals of Bali and rescued them from that. Bhagawat also possesses the instance of Bali. The story of planning Jalbharata to be sacrificed exists in Bhagawata. Padmapurana also bears the mention of Bali in front of Manasha. The fable of BhimBokasur narrated in Bhim Charita retells the practice of Narabali. Bokasur was accustomed to devour a man daily coming from a family accordingly. The turn comes the family where Bhim was taking shelter during Agyatabash as cowherd. Anyone of the family had to sacrifice to Bokasura as his daily food. The entire family was shattered in grief for that. That time Bhim voluntarily comes forward on behalf of the family expressing loyalty on account of his offered shelter for the sacrifice to Bokasura. Bhim went to Bokasura very pleasantly. At the sight of his delightful gesture, Bokasura felt a doubt. Instead of being devoured, Bhim killed Bokasura and rescued the villagers from their predicament. From this fable, it is clear that the practice of sacrificing was also prevalent even in the time of Mahabharata. Data Karna also sacrificed his own child Brishaketu. (Deka: 2010: 43-47) To propitiate the rage of goddesses, for the satisfaction of the goddesses and for fulfilment of the devotee, the practice of sacrifices are in vogue since the time immemorial in entire India including Assam. According to Kalika Purana, the devotee has to satisfy Lord Ganesha by Mithoi, Bishnu by Gritak, Shiva by Sangit, Chandika by sacrifices. According to Kalika Purana and Jogini Tantra, there are eight classes of sacrifices. These are: all kinds of birds; goats, buffalo, pig, hare, deer, lion etc. nine types of animals.

In 71st Chapter of Kalika Purana, there is a list of living beings suited for sacrifices. From this narrative, it is clear that鈥攁ll types of birds, tortoise, crocodile, fish, nine types of dears, pig, rhinoceros, krishnasar pahu, tiger, lion, sharabh, man, blood from own body. Goddess is not satisfied with the sacrifice of horse and elephant. (Kakati:2012:87) At this time Saktism was the predominant form of Hinduism in the part of India, where in fact it is believed by many to have had its origin. Its adherents base their observances on the Tantras, a series of religious works in which the various ceremonies, prayers and incantations are prescribed in a dialogue between Siva and his wife Parbati. The fundamental idea is the worship of the female principle, the procreative power of nature as manifested by personified desire. It is a religion of bloody sacrifices from which even human beings were not exempt. In Kalika Purana it is stated that a man without blemish is the most acceptable sacrifice that can be offered, and the manner in which the victim is to be dealt with is laid down in great detail. When the new temple of Kamakhya was opened, the occasion was celebrated by the immolation of no less than a hundred and forty men, whose heads were offered to the Goddess on Salvers made of copper. Similar sacrifices were offered to various aboriginal deities. According to Hal Iqlim there was in Kamrupa a class of persons called Bhagis, who were voluntary victims of Goddess named Ai who dwelt in a cave; from the time when they announced that the Goddess had called them, they were treated as privileged persons; they were allowed to do whatever they liked and every women was at their command; but when the annual festival came round they were killed. Magic also held an important place in the estimation of people, and in the Ain-i-Akbari they were accused, among other practices, of divination by the examination of a child cut out of the body of 鈥渁 pregnant woman who has gone full term of months.鈥� (Gait: 2013: 59)

Even a large number of Brahmin people abstain themselves from witnessing the act of Mahbali. Along with the common people some leading personalities of various fraternities are also accustomed to Mohbali. In the preceding years the local MLAs also offered buffalo for sacrifice by the help of their supporters. It is found to be interesting to know from the local people that in 1998 an owner of mobile theatre hailing from the Muslim community offered buffalo for Mohbali. Also in 2006 the superintendent of police of Nalbari district, who was a devotee of Anukul, also offered buffalo for sacrifice.

We have abstained ourselves from revealing the exact data in respect of the Devalaya privacy policy.

3 Navapatrika:

Popularly known as Lord Ganesh's wife, Kolabou in reality has no relationship with Ganesh. Our scriptures call her Nabapatrika. Interestingly enough, Nabapatrika was actually a popular ritual performed by the peasant folks for prosperous harvest. As idol worship was not common then, people worshipped nature symbolized by Devi. It was during the autumn, the time for reaping crops, peasants worshipped Goddess Nabapatrika for good harvest.

Later when Durga Puja became a popular festival of "Sharat", all the nine holy rituals of the Nabapatrika, were added to the ceremonies of Durga Puja. Infact Nabapatrika represented the primitive form of Durga Puja. This primitive form of worship is still prevalent in some places.

4 Devi Bisarjan鈥�immersion of the idol of Goddess

Though it is the last day of Durga Puja celebration unlike the other Durga Pujas celebrated by the other temples in the areas, Billeswar Devalaya celebrate it with pomp and gaiety. The Devalaya performs all religious rites observing tiny things of the puja rituals on the day of Dashami鈥攍ast day of the Puja, and accomplish all affairs of the Puja at mid day. In the afternoon, under the guidance of the team of the Pujaris the Daloi of the temple and the Secretary of the celebration committee including all associates take initiative to make the Devi Bisharjan ceremonious. The time of the Bisharjan is inundated with mixed feelings. The interns of the Devalaya feel a melancholy and the present women folk starts to weep exerting their emotion when the Devi is prepared for Bisharjan. The immersion ceremony takes place inside the campus. The Devi is immersed into the water of the Dewan Pukhuri. When the Devi is taken off form the altar, the pujaris tear some cloths from the Idol into small pieces and distribute them among the devotees. Devotees tie these pieces of clothes on their wrist. They believe that it will protect them from illness. This activity supports the concept of faith healing in the Devalaya.

Before reaching the entry gate of the Dewan Pukhuri for immersing the Devi, all the present devotees arrange a procession taking seven rounds of the Devalaya with religious merriment, throwing Phaku. Daloi and Secretary of the Puja committee dive in water of the Dewan Pukhuri after the immersion of the Devi is done. The bank of the Dewan Pukhuri becomes crowded with the devotees and filled with religious uproar.

5 Fairs

Like other religious festivals promoting fairs in our country, the festivals of Billeswar Devalaya also have entailed fairs. Durga puja celebration in Billeswar Devalaya constitutes mega fair. According the Gazetteer of Kamrup, 1905 almost 2000 people attended that fair. Nowadays this fair is thronged by thousands of people and has claimed a special place in the hearts of the devotees of far and wide. (Allen:1905:238)

Festivals and fairs are always inseparable in relation with the Billeswar Devalaya. Before the emergence of Billeswar Devalaya as a public religious organization in wider scale, the place of Billeswar Devalaya centering round the festivals, the fairs were held for bartering the agricultural products and indigenous handicrafts. The oral history of extracted from the people of older age gives testimony to the facts. Basically the people from Bhutan Kingdom came regularly to participate in the bartering fairs. Though the tradition of fairs has been changed to a great extent, still it is being continued making the bartering system obsolete. A large number of folk people visit the temple during the festivals for purchasing their essential goods, toys for the children, household utensils, furniture and particularly the Jilapi, a popular folk sweet. All devotees and visitors have the Jilapi with a religious fervor, sometimes ignoring the diabetic conditions, during the festivals. The guests of the people of the locality are served refreshments in accompaniment of Jilapi.

The Gazetteer of Kamrup (1905) clearly shows that fairs have been an integral part of the sacred geography of Billeswar Devalaya. It enlists the localities and the dates of fairs held at that time. It is evident from the Gazetteer that fair during Duga Puja was in prevalence and almost 2000 people used to attend the fair at Billeswar Devalaya.

The authority of the Billeswar Devalaya nowadays takes a privilege of earning money from these fairs. Of course this is done during the Durga Puja only. Every stall in the fairs has to pay rent the authority as per the agreements made between them. The mode of agreement is perfectly folkloristic. The aspiring owners of the stall just take a pledge in the name of Shri Shri Maharudra not to be fraudulent in paying the rents just after completion of the festivals. Both the parties maintain the sanctity of the oral contract.

6 Mobile Theatre

Mobile theatre was the cultural innovation occurred during seventies of twentieth century in Assam. Its birth place is Pathshala of undivided Kampura District. It was reared and grown up in different parts of lower Assam. The other significant places for the mobile theatre were: Chamata, Makhibaha, Marowa, Panigaon etc. As the location of Billeswar Devalaya is near to these places and it was the meeting place of large number of people during the Durga Puja, invitation of mobile theatres became a tradition of the locality. They are invited under the aegis of local clubs and institutions eg. Belsor Milan Sangha, Belsor Anchalik Krira Sangha etc. But the management of the mobile theatre Shows has no official links to the Devalaya. On the festive environment of the Devalaya is utilized for gaining money by the organizers who invest the earned money for public utilization basically making the infrastructure of their clubs and institutions. The mobile theatres during the Durga Puja at Belsor area make an exotic cultural environment where people from various walks of life get the opportunities to escape themselves from the harsh realities of life for the time being. This escapism under the canopy of cultural shows adds impetus to their lives, which are sometimes over burdened with official, professional and domestic liabilities.