The
concept of a final revelation through a samnyasi who stands in special
relationship with sunyabrahma, more intensive than all earlier deliverers,
must have been well known, for example, the Dhrama sect assigns a Pandita
for each yuga who heralds the doctrines corresponding to the respective
age and is the master of one direction, colour etc. The pandita of the
fifth yuga following the Kaliyuga is called Gosain and is part of the
sunya.
The portrayal and advent of Mahima Svami in the medieval esoteric tradition
relates quite obviously to these patterns which re repeatedly referred
to and quoted for authentication. Bhima Bhoi refers directly to this tradition
as he resumes the category of Malikas and expounds, wholly in the style
of these medieval texts. The present time, especially the battles against
the Englishmen are seen as the apocalyptic proclamation of the last days,
which will being forth the presence of deliverers, like Kalki, but above
all the true, real advent of Narayana or of Adi Jagannaatha, whom the
initiated know as Mahima Svami. The Malikas of Bhima Bhoi are, just like
those of Panchasakha, very popular in the villages even today and with
further interpolations to some extent, they conform to the twentieth century.
To give an example, the independence of India is a sign for the end of
Kaliyuga- the leaders of the independence movement appear as Pandavas
reborn.
The earlier texts of the Mahima Dharma sect, i.e. the works of Bhima Bhoi
and his followers (for example of his Brahmin "scribe" Vasudeva
Panda) go even beyond the medieval texts. They establish that the eschatological
deliverer has already appeared and the occult doctrine of Brahmajnana
has become an institution. The criticism of the tradition which appeared
in the medieval texts as esoteric interpretation that could be realized
only in the inner being of teach individual through personal devoutness
and would only in future be manifest openly. What is expressed in medieval
texts only as cautious modification or reinterpretation, becomes now an
institution within the Mahima Dharma sect. The initiated followers are
not permitted to take part in the traditional rituals to worship idols
or even to have a Tulsi plant at home, a plant that is dedicated to Visnu
and is normally found in every household. The practical conclusions from
the teachings about the uniform presence of God in every sol are drown
with the attempt to get over the caste barriers at least with in the sect
and with a partially fervent anti-Brahmanic agitation. This is expressed
in a paradoxical expansion of the traditional precepts, not to accept
food from member of lower castes or from dirty occupations as washerman
etc; to the followers of Mahima Dharma applies additionally and above
all the interdict to accept food from Brahmins as representatives of traditional
worship.
In spite of this new aggravated attitude towards the orthodox tradition,
Bhima Bhoi and his school remained with in the tradition of Panchasakha.
He uses the medium of re-interpretation and emphasizes like wise the mysterious
character of the new teachings to which first of all only few bhaktas
belong who, exactly as stated in the old texts, are especially presented
and are identified as having taken birth again. He considers the coming
of further deliverers or the returns of Mahima Svami possible who will
bring forth the final victory of new Dharma. The conformity to the tradition
of Panchasakha is also evident from the outstanding position the syllable
Om takes with Bhima Bhoi. Exactly as laid down in medieval texts, its
correct under standing is the watch-word that distinguishes the initiated.
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