The
term Kumbhipatia is sometimes used for the entire sect. The fact that
the bark of just this tree is used, has perhaps its origin in the relationship
of its name with the name of the Ajapa Mantra (hamsa) which is also called
Kumbhaka Mantra in Bhagbata Purana and is of great significance in the
meditative practice of the sect (see below). Besides his direct disciples,
Mahima Svami also converted a large circle of laymen who supported the
new religion financially. Yet the new religion met naturally with stiff
opposition, especially from Brahmins. Historian N.K. Sahu makes mention
of, though unfortunately without any reference complaint having been filed
by Brahmins with the then commissioner of Orissa against Mahima Svami
because he allured Brahmin women to embrace his religion.13
Probably Mahima Svami also visited
the surroundings of Cuttack during this period where there were Christian,
i.e. Baptist Missionaries already since 1822. It is not ruled out that
he came into contact with their propaganda or at least with the followers
of Kujibarh Matha where even before the arrival of missionaries in Orissa,
a guru made the Christian teachings known which he had taken from a Bengali
translation of the New Testament. This possible encounter with the Christianity
is on principle other than the one from which the so-called neo-Hinduism
has emerged. The Christianity with which Mahima Svami possibly came into
contact was translated into Oriya in the brochures of the missionaries,
as well as right in the teachings of the Kujibarh Guru who had firmly
refused to be converted. In these translations, the Christian teachings
were thus already adapted to the thinking and receptiveness of its new
surroundings. On the other hand, the neo-Hinduism came into existence
out of a situation of estrangement in which the higher classes, mostly
educated in the English way, had found themselves. These had got to know
Christianity and western philosophers very well and initially had regarded
them as superior to their own tradition.
Thus, where as neo-Hinduism came into
existence out of a sort of "cultural shock" and devoted itself
mainly to the theoretical discussions with Christianity and its own tradition,
the possible encounter between Christianity and Mahima Dharma took place
"from equal to equal" on a common cultural niveau within which
Mahima Dharma could have taken over without hesitation individual features
of Christianity without any constraint that a fundamental discussion would
have taken simultaneously. Such an element could be the consecutive ceremony
of confession and common feast (satsanga, gosthi, see below) which seems
to be of Christian origin at the first sight. On the other hand, individual
confession is not practice by Baptists and Catholic Missionaries came
in the state only after the era of Mahima Svami.
13
"Bhima Bhoi" published in : Spread, organisation and cult of
Mahima Dharma, edited by D.Panda, Koraput, 1972.
|
