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Relations to the Jagannatha Cult       The surprisingly fast expansion of the sect in the second half of the 19th century can certainly be attributed also to the introduction of Jagannatha worship by the Rajas of Dhenkanal, Boudh, Tigeria, Sonepur, Angul that took place at this time. As H.Kulke (1972 & 1976) has emphasized the introduction of Jagannatha worship for the subjects of the Feudatory Rajas meant not only a religious reform, but was also a symbol of a new form of oppressive Hindu kingship in former tribal areas. This situation had naturally to promote a movement that regarded itself as the final stage and the true resumption of Jagannatha worship there by admitting everyone, even the lower sections that were no longer tolerated at this time within the orthodox Jagannatha cult.       This function becomes evident in an exemplary way from the point that Mahima Dharma readmits an essential element of Jagannatha worship in its original meaning which no longer applied in Puri: common feast (see below) between persons belonging to all castes. Simultaneously, the temple in Puri was devalued with the imagination that Jagannatha had left it in order to serve Mahima Svami. Jagannatha is equated with Buddha, i.e. the penultimate Avatara of Visnu. The idea of this god's replacement with the appearing of the last Avatara Kalki or another eschatological deliverer is often found in medieval Oriya texts of the Panchasakha. Mahima dharma interprets these texts as the prophecy about the advent of Mahima Svami. According to this point of view, it is only logical that some of the rites of the temple in Puri are belong performed at present in Gaddi Mandira, the seat of the founder in Joranda, by doing which it is proudly pointed out that the Nitis Babas performed the worship here "like the Pandas in Puri".       Another parallel it note worthy : the historiography of the sect tries again and again to ascribe to its own founder and his teachings an equally close connection with the royalty, as the Jagannatha worship actually had. The Raja of Dhenkanal, Bhagiratha Bahadur is described as a follower of the sect, who turned to Mahima Svami in all important problems. So it is said as an example that the succession to the throne King Bahadur was childless and adopted a son of the king of Boudh- took place exactly according to the directions of Mahima Svami who appeared to him as well as to the rulers of Boudh in dream.       This episode corresponds exactly to the legend about the choice of Kapilendra through Jagannatha who directed the last Ganga king Bhanudeva IV in dream, how and where he would find his successor (see above chapter XI). In fact, Mahima Svami himself appears to have striven for close connection with the Raja of Dhenkanal; the report of the manager of Dhenkanal state confirms the statement that in 1875 Mahima Svami, during the first big festival in Joranda, wanted to hand over all offerings of the believers to the Raja, but after the latter had refused he directed to burn them. Although a certain break with the king came in here apparently, in the Mahima Dharma historiography, the close connection between Mahima Svami and the Raja is repeatedly emphasized; it is said for example that the ground on which the temple complex was built, had been donated by the Raja of Dhenkanal in gratitude. From the records of the Religious Endowment commission it is, however, evident that it was purchased by a followers.17       Thus, there appears to be the tendency with in the sect to take over from the Jagannatha worship the typical close connection with the royalty also. The connections with the Jagannatha worship which have been summed up appear to have been strongly stressed by the sect initially, but they fall today some what into oblivion under the influence of Visvanatha Baba. 17 Court of the Subordinate Judge, Title Suit No.13/31 of 1960/62, p.4

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