Philosophy Of Mahima Cult
Na tasya pratima asti
In the domain of philosophy and religion, the most precious gift of Dhenkanal to humanity at large is the Mahima Dharma. Though generally looked upon as a religion, it is equally an ethical & philosophical treatise seeking to help achieve not only perfection for the concerned individual seekers, but also welfare of mankind in general. “ Atmano moksartham jagad hitaya ca “ While Mahima Gosain is said to be its founder, Bhima Bhoi, the adibasi- poet- philosopher is its greatest exponent. It has been aptly suggested that what was Vivekananda to Ramakrishna so was Bhima Bhoi to Mahima Gosain.
Mahima Dharma like Jainism and Buddhism is a nastika or heterodox system in the sense that it does not accept the authority of the Vedas. This is the reason why Bhima Bhoi calls it “Nirveda “. In Indian philosophical tradition the systems of philosophy which looked upon the Vedas as their root or source are treated as Astika or Orthodox systems.
The monistic approach of Mahima cult is its most appealing force. In fact its monism has drawn even the attraction of scholars from beyond India. While the worship of numerous Gods and Goddesses was very common among the Indians, Mahima Dharma like the Upanishads has the unique distinction of preaching one all – pervading ultimate reality. According to Upanishads “ Ekam Sat Vipra Bahuda Vasanti” . Mahima Gosain is a chip of this old block. In the words of Bhima Bhoi, “We should come down to the stem leaving aside the branches”. Typical of a tribal he brings in nature to prove the reality of ‘one’ and futility of ‘many ’. The poet –prophet wants us to discard the many (branches) in favor of the one (stem).
While Brahman, the ultimate reality of in Advaita Vedanta is described as anirvacaniya or indescribable, in Mahima Dharma it is called Anam (nameless), Alekh (indescribable). The idea, however, is the same i.e. no phenomenal attributes can be ascribed to the ultimate reality. Again, just as contradictory attributes like Saguna, Nirguna, immanent, transcendent, formless and having form are ascribed to Brahman, so also param Brahma has been described in Mahima Dharma. In the words of Bhima Bhoi –
He is the disciple and He is the Guru
He is darkness and He is light
He speaks and yet He is inarticulate
He is formless and yet with form.
Like Adi Shankarachariya, the followers of Mahima Cult were totally averse to Vedic rituals. It is a known fact that Shankar totally dismissed the Karma Kanda of the Vedas and concentrated only on Jnana Kanda. Likewise, Karma Kanda did not find any place in Mahima Dharma. Not external exhibition but internal purity is emphasized upon in Mahima Dharma. No rituals are necessary for final deliverance. Salvation is realization of Brahman within man. Like the Upanishadic thinkers, Bhima Bhoi declares “Jagannatha is in your body………………… They fail to realize Brahman in themselves. And foolishly wonder about in the externalities”. In Mahima Dharma, like Advita Vedanta, salvation is not achieved by acquiring something new from the external world nor is it a gift of God from above. It is only realization of the spirit within man. Vivekananda, a staunch Vedantin, therefore, defines religion as “ The manifestation of the divinity already in man”. In this contest one can also see the impact of the Gita and the Upanishads on Mahima Dharma. The Gita says thus-
Neither by the Vedas, nor by austerity,nor
By gift, nor by sacrifice can I be
Seen in this form as you have seen me.
In a similar vein Mandukya Upanishad suggests –
The paths of sacrifices and rituals
Are very frail boats, the fools
Who rate them high and indulge
In them enter into cycles of birth
And death again and again.
In this regard Mahima Gosain also came very close to Buddhism. Referring to Buddha, Dr. S. Radhakrishnan says “ It was his privilege to start a religion independent of dogma and priesthood, sacrifice and sacrament which would insist on an inward change of heart and a system of self culture. He made it clear that salvation does not depend on the acceptance of doubtful dogmas…………”.
Paths of Jnana and Bhakti have been fused together in a unique manner in Mahima Dharma which at once appeal to the elite and the illiterate. Side by side with Jnana, emphasis is equally given on Bhakti Marga also. This makes it a Bhakti cult. The ‘bhajanas’ or the prayer songs of Bhima Bhoi are yet popular among the illiterate masses of the remote villages. Total surrender to God with unflinching faith and unwavering devotion which forms the very basis of Bhakti cult is prescribed to Mahima followers. This touch of Bhakti brings Mahima Dharma closer to Visistadvaita of Ramanuja.
It is to be added in this connection that when one goes through the detailed code of conduct prescribed to Mahima followers, he is sure to locate its root in the Upanishads. Meditation, charity, right dealing, non-injury, truthfulness etc. as prescribed, for examples in Chandogya Upanishad, for the seekers of Brahman, can also be noticed in the code of conduct prescribed to the Mahima followers. The Upanishadic four ashrams of Brahmacharin, Grhastha, Vanaprastha and Sanyasa are also to be noticed in Mahima Dharma.
But despite similarities, Mahima Philosophy also differs widely from Shankara and Ramanuja Vedanta. Thus where as for Shankara, the whole world is maya or appearance only, for Ramanuja it is a part and parcel of God. But in Mahima Philosophy, the world is neither of these two. On the other hand, for the Mahima followers, the world is Mahima or Glory of God. In other words the world gets a divine touch in Mahima philosophy. The Upanishads at times looked upon the world as the glory or Mahima of Brahman. Thus in Mundaka Upanishads (II.4.7) it is said “ ……………………….. Yasyaisa mahima bhuti………..”. It is to be noted further that the divine touch as given to the world by Mahima philosophy is more vigorously used by many contemporary Indian thinkers like Tagore, Sri Aurobindo, Radhakrishnan etc. For Dr. S. Radhakrishnan the world is actualization of one of the infinite possibilities of God. And for Sri Aurobindo the world or creation is an expression of joy or delight and this delight in relation to Sachidananda is called Divine Lila.
The word ‘Shunya’ which means void has been widely used in Mahima Dharma. In his magnum opus”Stuti Chintamani” Bhima Bhoi writes as follows : -
“ From the nameless eternal Brahma
Which was embodiment of silence, the
Void was born, from the existence of
this great void, space and sky
were created”.
This is however not to say that the Buddhist concept of Shunya has been borrowed by Bhima Bhoi. For shunya as spoken above is different in meaning from Shunya Vada of Buddhism. Shunya in Mahima philosophy is not mere negation of appearance but also affirmation of the non-dual Absolute. In other words what remains after negation of multiplicity is the single sole reality which is Alekh, Anakara and Anadi i.e. which is sans description, sans shape and sans beginning and end. But in case of Shunya of Buddhism scholars took pain to give a positive interpretation of it. In other words the negative interpretation of Shunya in Buddhism is more dominant than its positive assessment.
Unlike Hinduism the Mahima followers do not believe in numerous Gods and Goddesses. The absolute or the ultimate Reality, for Mahima Dharma, is one only without a second. There is no room for multiplicity in Mahima Dharma. “Neha nan asti Kincana”. Like Advaitins they are strict monists both in letter and spirit. The no recognition of caste, color and sex distinctions is another notable feature of Mahima Dharma. Such man made distinctions according to Mahima Gosain, do not enjoy religious sanctions and hence should be nipped in the bud. All are children of one and the same God and hence should be treated alike says Mahima Dharma. This again echoes the Upanishad message – “ Sarve Amrutasya Putraha”. Finally the revolt of Mahima Dharma against image or Idol worship is very befittingly described in the following lines of Bhima Bhoi –
Jagannath is in your body
Why do you worship the image ?
The idol is only dry wood
How can it take to Baikuntha ?
Foolishly ……….. entreat the wooden image
To be the savior.
The animate seeks relationship
With inanimate.
What a folly! …………. How silly !
Finally, on account of its similarity with Christianity, Bhima Bhoi had to face untold suffering and was often said to be assaulted on several occasions. Describing his plight in this regard he wrote “ Oh My Lord……………….. For preaching you as the unknown one, they taunt me as enemy and put me into untold sufferings”. It is indeed surprising that an illiterate kondha boy of the 19th century could reach such a great height of excellence in the realm of philosophical thought. It is said that the genius in him was aroused by his Guru Mahima Gosain. But whatever may be the reason the manifestation of such hidden talent has turned the illiterate Kondha boy into a reputed poet-prophet-philosopher.
Curtsey : Language Of Religion
Mahima Dharma like Jainism and Buddhism is a nastika or heterodox system in the sense that it does not accept the authority of the Vedas. This is the reason why Bhima Bhoi calls it “Nirveda “. In Indian philosophical tradition the systems of philosophy which looked upon the Vedas as their root or source are treated as Astika or Orthodox systems.
The monistic approach of Mahima cult is its most appealing force. In fact its monism has drawn even the attraction of scholars from beyond India. While the worship of numerous Gods and Goddesses was very common among the Indians, Mahima Dharma like the Upanishads has the unique distinction of preaching one all – pervading ultimate reality. According to Upanishads “ Ekam Sat Vipra Bahuda Vasanti” . Mahima Gosain is a chip of this old block. In the words of Bhima Bhoi, “We should come down to the stem leaving aside the branches”. Typical of a tribal he brings in nature to prove the reality of ‘one’ and futility of ‘many ’. The poet –prophet wants us to discard the many (branches) in favor of the one (stem).
While Brahman, the ultimate reality of in Advaita Vedanta is described as anirvacaniya or indescribable, in Mahima Dharma it is called Anam (nameless), Alekh (indescribable). The idea, however, is the same i.e. no phenomenal attributes can be ascribed to the ultimate reality. Again, just as contradictory attributes like Saguna, Nirguna, immanent, transcendent, formless and having form are ascribed to Brahman, so also param Brahma has been described in Mahima Dharma. In the words of Bhima Bhoi –
He is the disciple and He is the Guru
He is darkness and He is light
He speaks and yet He is inarticulate
He is formless and yet with form.
Like Adi Shankarachariya, the followers of Mahima Cult were totally averse to Vedic rituals. It is a known fact that Shankar totally dismissed the Karma Kanda of the Vedas and concentrated only on Jnana Kanda. Likewise, Karma Kanda did not find any place in Mahima Dharma. Not external exhibition but internal purity is emphasized upon in Mahima Dharma. No rituals are necessary for final deliverance. Salvation is realization of Brahman within man. Like the Upanishadic thinkers, Bhima Bhoi declares “Jagannatha is in your body………………… They fail to realize Brahman in themselves. And foolishly wonder about in the externalities”. In Mahima Dharma, like Advita Vedanta, salvation is not achieved by acquiring something new from the external world nor is it a gift of God from above. It is only realization of the spirit within man. Vivekananda, a staunch Vedantin, therefore, defines religion as “ The manifestation of the divinity already in man”. In this contest one can also see the impact of the Gita and the Upanishads on Mahima Dharma. The Gita says thus-
Neither by the Vedas, nor by austerity,nor
By gift, nor by sacrifice can I be
Seen in this form as you have seen me.
In a similar vein Mandukya Upanishad suggests –
The paths of sacrifices and rituals
Are very frail boats, the fools
Who rate them high and indulge
In them enter into cycles of birth
And death again and again.
In this regard Mahima Gosain also came very close to Buddhism. Referring to Buddha, Dr. S. Radhakrishnan says “ It was his privilege to start a religion independent of dogma and priesthood, sacrifice and sacrament which would insist on an inward change of heart and a system of self culture. He made it clear that salvation does not depend on the acceptance of doubtful dogmas…………”.
Paths of Jnana and Bhakti have been fused together in a unique manner in Mahima Dharma which at once appeal to the elite and the illiterate. Side by side with Jnana, emphasis is equally given on Bhakti Marga also. This makes it a Bhakti cult. The ‘bhajanas’ or the prayer songs of Bhima Bhoi are yet popular among the illiterate masses of the remote villages. Total surrender to God with unflinching faith and unwavering devotion which forms the very basis of Bhakti cult is prescribed to Mahima followers. This touch of Bhakti brings Mahima Dharma closer to Visistadvaita of Ramanuja.
It is to be added in this connection that when one goes through the detailed code of conduct prescribed to Mahima followers, he is sure to locate its root in the Upanishads. Meditation, charity, right dealing, non-injury, truthfulness etc. as prescribed, for examples in Chandogya Upanishad, for the seekers of Brahman, can also be noticed in the code of conduct prescribed to the Mahima followers. The Upanishadic four ashrams of Brahmacharin, Grhastha, Vanaprastha and Sanyasa are also to be noticed in Mahima Dharma.
But despite similarities, Mahima Philosophy also differs widely from Shankara and Ramanuja Vedanta. Thus where as for Shankara, the whole world is maya or appearance only, for Ramanuja it is a part and parcel of God. But in Mahima Philosophy, the world is neither of these two. On the other hand, for the Mahima followers, the world is Mahima or Glory of God. In other words the world gets a divine touch in Mahima philosophy. The Upanishads at times looked upon the world as the glory or Mahima of Brahman. Thus in Mundaka Upanishads (II.4.7) it is said “ ……………………….. Yasyaisa mahima bhuti………..”. It is to be noted further that the divine touch as given to the world by Mahima philosophy is more vigorously used by many contemporary Indian thinkers like Tagore, Sri Aurobindo, Radhakrishnan etc. For Dr. S. Radhakrishnan the world is actualization of one of the infinite possibilities of God. And for Sri Aurobindo the world or creation is an expression of joy or delight and this delight in relation to Sachidananda is called Divine Lila.
The word ‘Shunya’ which means void has been widely used in Mahima Dharma. In his magnum opus”Stuti Chintamani” Bhima Bhoi writes as follows : -
“ From the nameless eternal Brahma
Which was embodiment of silence, the
Void was born, from the existence of
this great void, space and sky
were created”.
This is however not to say that the Buddhist concept of Shunya has been borrowed by Bhima Bhoi. For shunya as spoken above is different in meaning from Shunya Vada of Buddhism. Shunya in Mahima philosophy is not mere negation of appearance but also affirmation of the non-dual Absolute. In other words what remains after negation of multiplicity is the single sole reality which is Alekh, Anakara and Anadi i.e. which is sans description, sans shape and sans beginning and end. But in case of Shunya of Buddhism scholars took pain to give a positive interpretation of it. In other words the negative interpretation of Shunya in Buddhism is more dominant than its positive assessment.
Unlike Hinduism the Mahima followers do not believe in numerous Gods and Goddesses. The absolute or the ultimate Reality, for Mahima Dharma, is one only without a second. There is no room for multiplicity in Mahima Dharma. “Neha nan asti Kincana”. Like Advaitins they are strict monists both in letter and spirit. The no recognition of caste, color and sex distinctions is another notable feature of Mahima Dharma. Such man made distinctions according to Mahima Gosain, do not enjoy religious sanctions and hence should be nipped in the bud. All are children of one and the same God and hence should be treated alike says Mahima Dharma. This again echoes the Upanishad message – “ Sarve Amrutasya Putraha”. Finally the revolt of Mahima Dharma against image or Idol worship is very befittingly described in the following lines of Bhima Bhoi –
Jagannath is in your body
Why do you worship the image ?
The idol is only dry wood
How can it take to Baikuntha ?
Foolishly ……….. entreat the wooden image
To be the savior.
The animate seeks relationship
With inanimate.
What a folly! …………. How silly !
Finally, on account of its similarity with Christianity, Bhima Bhoi had to face untold suffering and was often said to be assaulted on several occasions. Describing his plight in this regard he wrote “ Oh My Lord……………….. For preaching you as the unknown one, they taunt me as enemy and put me into untold sufferings”. It is indeed surprising that an illiterate kondha boy of the 19th century could reach such a great height of excellence in the realm of philosophical thought. It is said that the genius in him was aroused by his Guru Mahima Gosain. But whatever may be the reason the manifestation of such hidden talent has turned the illiterate Kondha boy into a reputed poet-prophet-philosopher.
Curtsey : Language Of Religion