Mahima Gosain’s preaching of monotheism, non-dualism (Visuddha Advaitabad), and devotion to the formless, attributeless Absolute (Nirguna Nirakara Brahman) from 1862 until his Mahaprayana established the philosophical bedrock of Mahima Dharma. It was Bhima Bhoi who transformed this spiritual doctrine into a compelling body of devotional and reformative poetry. Though deprived of formal education, he achieved extraordinary refinement of language and profound emotional resonance. As B.C. Mazumdar perceptively remarked in 1923, Bhima Bhoi’s expression was at once charming and superb; yet, paradoxically, his manuscripts long remained neglected in his own homeland. His moral intensity and spiritual purity distinguish him as a singular presence in the religious and literary history of Odisha. Bhima Bhoi’s oeuvre is extensive and theologically rich. His principal works include Stuti Chintamani, Bhajana Mala, Brahma Nirupana Gita, Chautisa Mala, Nirveda Sadhana, and Sruti Nisedha Gita, among others. At the heart of his writings are the Bhajanas—devotional songs sung individually or collectively—which articulate spiritual experience with remarkable clarity and immediacy. Moving seamlessly between Saguna and Nirguna conceptions of the Divine, his poetry reflects both contemplative detachment and intense emotional fervour. In his invocations to Aekha Niranjana, he meditates upon the mystery of the soul and body, form and formlessness, immanence and transcendence. Among his masterpieces, Stuti Chintamani stands pre-eminent. Comprising one hundred Bolis, it combines autobiographical confession, devotional surrender, and trenchant social criticism. With fearless candour, Bhima Bhoi exposes moral decay, caste oppression, and socio-economic injustice. His protest arises not from abstract theory but from lived suffering and spiritual anguish. His celebrated plea—“Let my life be cast into hell if thereby the world may be redeemed”—encapsulates the boundless compassion that defines Mahima Dharma. Rejecting idol worship and ritual formalism, he emphasized inner realization of the eternal Paramabrahma. In texts such as Nirveda Sadhana, he affirms that the Divine resides within the human body, and that ignorance alone estranges humanity from its source. Emerging at a time when Christianity and Vaishnavism were influential in Odisha, the Mahima movement offered an egalitarian spiritual alternative. Through Bhima Bhoi’s luminous lyrics, it spread widely across social boundaries, reaching its zenith under regional patronage. His poetry echoes the passion of Dinakrushna Das, the lucidity of Jagannath Das, and the expansive vision of Sarala Das, while retaining a voice uniquely his own. Some articles in this edited volume were originally presented at the seminar titled “Verses from the Void: Bhima Bhoi’s Writing as Continuity and Rupture with the Indic Tradition,” generously supported by the Indian Council of Social Science Research (ICSSR). The editors express their heartfelt gratitude to ICSSR for enabling the scholarly deliberations that enriched this collection. This volume comprises nineteen research articles that examine diverse aspects of Bhima Bhoi’s life, literature, philosophy, and the socio-religious significance of Mahima Dharma.