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Every kind of effort has been employed to pursue the study under the title of 鈥淭he Sacred Complex of Billeswar Devalaya: A Folkloristic Study鈥� to the optimum level as per as my capacity is concerned. Various obstacles are encountered in expediting my study since the time of my registration as a research scholar in 2014 in the Department of Folklore Research, Gauhati University, Guwahati, under the school of Fine Arts due to my personal limitation of knowledge in the domain. As soon as I started the study I became involved with the relevant primary and secondary sources gradually. This involvement gave a momentum to the study and started to go forward with zeal to accomplish the task of the research work. In the long run, I have reached at the conclusion of the study with all possible presentation of data and information, their analyses and judicious synthesis. Though it is a conclusion of my thesis; however, I honestly admit that the study is not conclusive one. As soon as I conclude it, many of the points have started to linger in my mind. Of course, I believe that as it is a first academic work done on the subject matter of the Billeswar Devalaya may pave the way for the further research. As I stated the objectives in the first chapter of my thesis, I made the deliberate and humble efforts to materialize them. But I can not deny deviation. My engagement with the Devalaya for this academic pursuit for a longer period of time has given me opportunities to visualize almost all things related. But some of them are beyond my understanding. Therefore I am compelled to highlight somethings without illustration. My findings of the study are presented below under separate head.

1 Research findings

The concept of the study was formulated on the basis of the research work 鈥淭he Sacred Complex in Hindu Gaya鈥� of Dr. Lalita Prasad Vidyarthi in making Gaya as a sacred complex which was suggested by my guide, Prof. Dilip Kumar Kalita. My research work affirms the fact that Billeswar Devalaya is not just like Gaya which is a haven of Indian religious legacy having cluster of so many religious erections welcoming millions of Hindu people. Despite the distinction in volume of sacred institutions and area of geography, Billeswar Devalaya may also be justified as a Sacred Complex. Rather it ought to be said that Billeswar Devalaya is a microcosm of Gaya in Lower Assam amongst the Hindu Devotees. The findings may be pointed as follows:

i) Elements of Egalitarianism: Despite the existence of class system pervading our lives, an acute sense of egalitarianism always works in the complex of Billeswar Devalaya. It essentially forms a fraternity of devotees of the Devalaya. The class system evolved out of the economic capability does not forcefully flow through the affairs of the Devalaya. Of course special hospitality is seen to be extended to a section of people only to receive donation for the sustenance of the Devalaya.

ii) Gender Discrimination: Gender discrimination is always existed in every affair of our society. Billeswar Devalaya is not also exception to that. It is not witnessed in the complex of Devalaya to that extend that may erod the primary existence of women folk. The existence of them is stated here as they fall prey to the prevalence of it which is developed in the patriarchal society. Of course women folk are kept restrained from participating in some activities of the Devalaya. But they are allowed to participate in some special activities that compensate their dignity which is observed and found during my field study.

iii) Arbitrary Practices: If I am to say about the arbitrary practices done in a Devalaya complex-obviously I would say about the buffalo sacrifice. Personal interviews during my field study, many persons have not said in favor of the tradition of sacrificing buffalos, though they dislike to go against it. A religious phobia works in their mind for which they remain silent. During the festivals like Durga Puja celebrated in the Devalaya, a section of people tries to break up the polity of the Devalaya by indulging themselves with some sub-standard and taboo activities e.g. eve-teasing, erotically inclined activities, stealing, fraudulent selling of various items etc. These are found to be the malpractices done in the Devalaya vicinity. These are detrimental to the sacredness being fostered y the Devalaya. It is also to be mentioned that the folk performing artists are not well paid by the Devalaya authority. The fact is derived from the interaction with the performers.Though they do not express however they feel pain from it. The payment to them is insignificant in comparison with the total budget of the festivals. I would like to say it as a Devalaya dogmatic practice.

iv) Existence of Little and Great Tradition: The Devalaya is found to be confluence of little and great traditions. From the offertory boxes to the Mahbali, idiosyncratic traditions are in prevalence in the complex of the Devalaya that entice a large number of people from all walks of life. Continuation of these has made the Devalaya a pleasant place for all. But sometimes, the political conflicts happen to take place affecting the sacredness of the Devalaya at the time of selecting the committee members. The people who have adherence to the ruling party get priority in entering as the members. This sometimes brings scepticism to the overall impression of the Devalaya.

v) Establishment of Sacred Complex: On the basis of my own study I like to present the ultimate finding that Billeswar Devalaya is a 鈥楽acred Complex鈥� which is featured with the vital credentials-sacred geography, sacred performance, the sacred specialist and a cluster of various structures emerging itself as a great congregational site for religious purpose. Of course, I am to say that the sacred geography is found difficult to draw cartographically. Originally it was explicit to visualize it. But the current administrative demarcation is just an obstacle to exhibit it apparently. There I believe that the original cultural mapping is instrumental in understanding the sacred geography of the Devalaya.

vi) Harmony of Activities: I am delighted to see that all the activities are performed with the stern sense of harmony. This sense is kindled by some generous means e.g.wearing of uniform traditional attire by the interns of the Devalaya on some special occasions, taking of ritual meal together, disposal of works without anu conflictual points etc.

vii) Maintenance of Privacy Policy: There is no blach and white clause enshrined in the bye-law of the Devalaya for maintaining privacy in any domain. But privacy policy is maintained in strict order in some cases. As for example, I may cite the case of buffalo sacrifice. The donors鈥� identity and address are kept private. The authority never says about the aforesaid matter. There are a good number of oxes looked after by the Devalaya. As they become atrocious and ferocious they are sold with an extreme privacy. After the ritualistic cut of the sacrificed buffaloos鈥� neck, the body of them are taken away for feast. But nobody is perfectly aware about the people who snatche away the cut baffaloos.

viii) Dominance of Folkloristic Activities: In spite of the import of the modern things, the whole affairs are treated in a folkloristic way. Almost all affairs are barred from the modernistic way. The usage and treatment are found to be folkloristic. As for example, I may quote that the distribution of the honorarium amongst the folk groups. They are paid directly to them from the collected currency donations without any counter signature of the payees. I like to term it as a folk payment. Hundreds of such things happen to take place in the complex of the Devalaya. The Devalaya authority scarcely uses the bak cheques and other valid instruments as per the banking system. Some people are of the view that this system backs the loopholes of corruptions. Of late, there is such a case against the former Daloi of the Devalaya lodged in the executive court of the district administration.

ix) General Folk Adherence to the Devalaya: Belsor is a place in present times wherein there are so many governmental and non-governmental offices exists. The employees and the other engaged peope are educated. They have embraced the modern ways of life. Virtually they are seen to be far away from folklways. But in many cases they are seen to rear the habits of folkways. As for example, I may say about the stooping of forehead by all irrespective caste and creed during the time of beating the big drum.

To be precise, I like to comment that there is an acute sense of sacredness fostered by the devalaya which adds value to life of the folk people and a community bond that favours the social matrix.

2 Limitations of the study

The pursuance of this research was not without limitations. Inadequacy of prior research on the Devalaya and lack of written literature have constrained the course of study to a great extent. Information collected from repeated intensive interviews with the interns, patrons, devotees and local folk people has played a pivot role in compiling the data elaborated in the study. But most of the time it was very difficult to assess the originality of the narratives as people possess dissimilar opinions on them. There were contradictions even in written literatures. As for example some authors tries to portray Nagakhya as a prosperous Brahmin King while others believes him to be feudal Koch King. The internet also did not contribute in providing information on the Billeswar Devalaya. The management of the Devalaya is not found competent in storing the records of all events which have a great role in making future policy, research and other necessary purposes. The folk performers are also engaged with other livelihood activities. So I found it most hard to interact with them for reaching at my research goals. Moreover, even the old and educated people have seldom an exact knowledge on the subject matter. Some of their interpretations have eaten up my time yielding no result. There are no any stock records and the records sources of the materials available with the Devalaya. This kind of lacking appears as the primary obstacle during my pursuance of the study.

3 Future steps垄

My study reveals many things encompassing the tangible and intangible things of the Devalaya. After the completion of my time bound assignment to study the aspects of the Devalaya, myself convinced that it has a great potentiality surpassing some alien elements to serve the people in many ways. The upcoming scholars intending to study in this domain are suggested to take the following steps.

a) To search about the folkloristic elements those could not be covered by my thesis.

b) To undertake future study for reflecting the psychological aspect of the dcevotees by virtue of which they feel affiliation to the Devalaya

c) To analyze the dormant potentials of the Devalaya those could be utilized for the new generation people addressing their zeal and aspiration

d) To accelerate the utility of the Devalaya towards the durable solution of the plightful situation of the devotees.

I am self determined to continue the study even after the submitting of my thesis after being accorded recognition by the university.

4 Recommendation

My affiliation with the Devalaya for last five years has made an intrinsic relation with it on the basis of which I enjoy the privilege to recommend some points. They are presented below-

a) As the Devalaya is a public institution, it can establish a library in its complex keeping relevant books and other sorts of materials by inviting co-operation from the general public and other stackholders.

b) It is the high time to bring the professionalism in the Devalaya management in respect of revenue collection from the use of the guest house, sabha ghar any other provisions availed promoting the entire complex as an employment avenue for the youths.

c) The Devalaya may promote its campus as the platform for the regular folk performances by dint of which authority can generate income and to give pecuniary advantage to the folk artists who sustain in hardship.

d) To arrange the modern amenties for making it as a regular park to be opened in the afternoon by maintaining professionally.

e) To promote the idea of record keeping of everything else what happens inside the complex which are to be utilized for future policy making.

f) To open a website without any delay for world wide access in order to attract the devotees from outside along with the religious tourists.

5 Conclusion

The study on Billeswar Devalaya was like and adventurous expedition for me. The research work performed to fulfil the objectives of the study led me to aspects, of the Devalaya, its history and its geography, which have never been tried to explore. I have always been a close inhabitant of the Devalaya and have been in touch with its sacredness all my life. But my research on it has magnified my revelation towards it to another dimension. Now, when I visit the Devalaya I become aware of its historicity, its sacredness and most importantly its impact as a religious institution on the folk people. It is truly the centre of the society around which revolves the life of the people in its sacred geography. The position the Devalaya has occupied in the lives of the folk people has grown deeper in their hearts. It is evident from the participation of the people in all great and little traditions of the Devalaya. It is evident from their perspective towards the Devalaya as a religious, cultural and social institution. It has kept the people of all communities united by its piousness. It is rightly a confluence of thoughts amongst all section and classes of people. The Billeswar Devalaya is a storehouse of folklore elements. Though some modern amemities and utensils are used to serve the purposes of the people; however, the Devalaya is mostly plays for sake of folk people. Besides this, it mediates between the old and young section of the people to a great extent. So I find immense pleasure to conclude my thesis with the magnificent statement that echoes the core function of the Devalaya as a sacred complex: 鈥�....folklore plays a mediating role between the past and the present between the old fashioned and the modern, between the rural and the urban, between the peasant society and the industrial society. (Datta:1999: 146)

Conclusion of my thesis is just a modality. I desperately feel that my conclusion would be a beginning for the upcoming scholars in bringing many dormant things into life in future times. Some of the relevant things have been left out by my thesis owing to my limitation. I hope these would get due prominence by the succeeding researchers of this domain. I conclude the thesis with a great reverence and sanctity of my mind praying lord Maharudra-chief deity of the Bileswar Devalaya would perpetually remain as the most benevolent for all devotees.