Within the Mahima Dharma tradition, the scriptural heart of the movement is found above all in the Odia compositions associated with the poet‑saint Bhima Bhoi and the collected teachings of Mahima Gosain and his early followers. Texts such as the Alekh Gita and Stuti Chintamani stand out as central, functioning as both doctrinal expositions and devotional outpourings that articulate the movement’s monotheistic vision of the formless, attributeless Absolute (Alekha). Alongside these, related Gita‑style works—often grouped under titles like Brahma Dharma Gita or Mahima Gita—extend and systematize the same core themes: rejection of ritualism and caste, critique of image‑worship, and emphasis on inner realization, renunciation, and ethical discipline. Other poetic compositions of Bhima Bhoi, including works such as Brahma Nirupana Gita and similar collections, are also treated within the community as scriptural or semi‑scriptural, since they elaborate the same theological and ethical concerns in varied literary forms.

The manner in which these texts came into being reflects the movement’s origins in an oral, ascetic milieu rather than in a pre‑planned literary canon. Mahima Gosain himself did not leave behind a systematic written treatise; instead, his teachings circulated orally among renunciants and lay devotees. It was primarily disciples and poet‑saints—most notably Bhima Bhoi—who gathered these oral instructions and re‑articulated them in accessible Odia verse, organizing them into sangrahas and gitas that could serve as a stable doctrinal base. Over time, these compositions were copied as palm‑leaf or paper manuscripts and transmitted through Mahima monasteries and village congregations, where slightly different recensions persisted in different centers. Through continued use in worship, teaching, and communal recitation, works like Alekh Gita and Stuti Chintamani gradually attained the status of authoritative śāstra for the tradition, a status later reinforced by their wider circulation and the community’s shared recognition of them as the primary textual embodiment of Mahima Dharma’s monotheistic reform vision.