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However, Mahima Dharma stands in a changed position vis-à-vis earlier heterodox movements, for besides the traditional orthodoxy it faces yet another front: the modern enlightened neo-Hindu tradition of Ram Mohan Roy, Vevekananda, Radhakrishnan, Aurobindo etc. This course is in the process of becoming a neo-orthodoxy. Its interpretation of Hinduism will assume an increasingly dogmatic character, i.e. being called upon as an authoritative interpretation in the administration of justice.26 This aspect conducts itself very positively towards Mahima Dharma. One notices relationship between Mahima Dharma and neo-Hindu reform movements also beyond the circles of direct sympathetisers. The tendency existing since Ram Mohan Roy, to prove that idol worshipping was no original Hindu characteristic at all, seems to prove true with Mahima Dharma; one is proud that not only Bengal, but also Orissa has brought forth its reform movements. With this viewpoint Kar describes Mahima Dharma as a real synthesis between traditional orthodoxy and the Christian-inspired neo-Hindu reform attempts, as for instance the Arya Samaj: “He (Mahima Gosvami) equally tries to bring reformation by dismissing the idol worship and showing thereby that the Hindu can well appreciate the formless God. In spite of these reformative trends, the Mahimaites keep themselves in close contact with certain old Vedic ideas….” 27       From this aspect the Mahima Dharma movement has also undergone a nationalistic interpretation. Thus a pamphlet appeared in R970 exalts Bhima Bhoi as the direct precursor of Gandhi and prophets of Indian independence which has materialized the overcoming of caste system proclaimed by Bhima Bhoi, which conforms to the true Vedic (!) principles of the Hindu Sanatana Dharma. The pamphlet culminates in the request to all who are at the top of Indian society, to heed the prophecy of Bhima Bhoi to unite all Indians under the banner of one Sanatana Dharma.28 Significant is the strong anti-west bias of the pamphlet. A casteless society – there is no mention at all of the other teachings, percepts and institutions of the sect-must again become the principal constituent of Hindu Dharma in order to confront the effect of Christian missionaries, who otherwise tempt the “fallen ones” (i.e. “outcastes”) for conversion. A reflection on the true Hindu principles, as enunciated by Bhima Bhoi and Gandhi. Furthermore is a pressing necessity in order to eliminate the harmful influence of western thought on Indian society, for instance the conception of the emancipation of woman. Besides these positive interpretations which relate less to the actual practice of the sect, but on the contrary to the rejection of idolatory and the caste system, the sect also suffers-and this appears surprising in the first place-a sharp rejection just from the neo-Hindu enlightened quarters. The article in Adibasi mentioned more than once is a good example of this. Indeed, it assesses certain features of the sect positively, especially the conception of a casteless society, but rejects it on the whole, not only as means for the incorporation of the tribes in the Indian society, but altogether.       “It (Mahima Dharma) gives stress on bringing out a drastic change in religious belief only. But idealism cannot be accepted by illiterate people unless some material benefits are added to it…….The Indian constitution provides freedom of religion irrespective of class, caste and society. Untouchability is abolished. Spread of education, attempt for upliftment of economic condition etc. can solve their (i.e. of the tribals) problems”.29       Thus, as compared to the work on Bhima Bhoi quoted earlier, exactly an opposite stand is taken here. Mahima Dharma does not appear as forerunner of the new Indian society, but on the contrary as a backward element in it. Logically, the article in Adibasi concludes with an appeal to the Samnyasis to convert themselves to modern life.       “The sannyasis of this sect should therefore reorient their way of life and follow the principles only in consequence with the sweeping change which development programmes have brought to the life of the people.” 30       This is, to put it mildly, a far too optimistic portrayal of what the development programmes have accomplished in the interior of Orissa. The article itself admits at another place that the normal abolition of untouchability has no way been carried out so far and that Mahima Dharma has by all means its importance as the “Third dimension” for the future, too. In addition to this, the article quite consciously undervalues the character of the sect, which wants to be primarily a religious movement. This i.e. the fact that it promises no more or less doubtful “social upliftment” first of all but the deliverance of the individual and gives practical guidance for it, is a constitutive component of its success. 26 See also J. Duncan M. Derrett: Hindu: A definition wanted for the purpose of applying a personal law! in: “Zeitschrift fur Vergleichende Rechtswissenschaft”, Vol 70, 1968, pp.110-128 27 B.Kar, op. cit., p.65. 28 Sudarsana Baba: Mahatma Bhima Bhoi, Cuttack 1970, p.12 29 Adibasi, op. Cit. p.63 30 Idid., p.65.

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