Mahimā Dharma: Social Movement with the Path to Ethico Spirituality
Abstract
The philosophy of Mahimā Dharama, a religious tradition of Odisha, is centre around the concept of God as Śunya-Bhaman and Eka Advaita Prabhu Parama Brhama. Mahima Dharama, though very much a part of the Indian religio-philosophical tradition, primarily concerned with the condemnation of all religious customs set by the rich and upper-class society generally, the meaningless rites, the underprivileged castes in a caste based Hindu society as a social reform and protest against the dominance of Brahmanism. The main focus of the paper is to delineate the genesis of Mahimā Dharma is not rooted in a social theory but an alternative metaphysical scheme that offered to a large section of people the path to spirituality. Hence, it gives a new form of life that is very in consonance with the general structure of their metaphysics also.
The followers of Mahima religion constitute a minority of population. It is confined mostly to lower classes and tribals. A very few from the high castes and the educated elite are in the order. It seems that its opposition to the national cult of Jagannath did not draw people in good number into its fold. The strict norms of living might be another constraint. However, Mahima Dharma is an example of timely revival and reform with in Hinduism in the modern time. Mahima Cult was quite simple. The common men were attracted towards it because it was free from the ritualistic practice of the Brahmins. Though it a rose in Odisha during the 19th century renaissance but it was never influence by the latter. Definitely, in its doctrine it was quite different from other religious sects. Uninfluenced and unbiased by prevailing current of time. It spread spontaneously and quickly in the nook and corner of Odisha even crossed its boundary. By the second half of 19th century Mahima cult grew into a popular faith in Odisha.
It generated ray of hope among millions of Hindu who could aspire to find salvation in their own in their own traditional system by in a simple way. In the caste ridden society of Odisha, it emerged as a revolutionary cult. The idea of one God head brought out tremendous influence on the religious, social and cultural life of the people. The Mahima Cult has flourished as a solace, preaching the sense of equality and universal brotherhood towards the oppressed, exploited, downtrodden and low caste untouchable of the hinterland. This cult is a great protestant movement with revolutionary challenges. It sprang up against the Brahmnical tyranny and social inequality meted out to the lowly and down trodden. Mahima Dharma has nothing to do with caste, status, power , position and wealth. The entire world of Mahima devotees believes in one prabhu. The Mahima is formless and is one, second to none. This conception of Brahma and absolute monism is a great upnishadic idea. As a true preacher of the religion. Bhima Bhoi end endeavoured to traverse from the caste-ridden society to one of caste-free, class-free and egalitarian one. His indomitable will and unyielding prosperity towards inculcating human values among all souls irrespective of caste, creed, colour and religion are made barriers and professed and preached religion thoroughly humanistic. In purpose and practicce, he is a realist and reasonable whose approach, method and technique are crying need the of the hour and watch word to save the terror-ridden world
