The preservation of Mahima Dharma’s scriptures rests on a living interplay between oral and written forms. From the earliest days, wandering ascetics and household devotees carried the teachings in memory, reciting bhajans, hymns, and didactic verses that expressed the nirguṇa vision of the formless Alekha, along with critiques of caste and ritualism. These compositions, often brief and aphoristic, were crafted for ease of memorization and communal singing, so that even those without formal learning could internalize the doctrine. Guru–śiṣya lineages gave this oral current a clear channel, as teachers entrusted both verses and their interpretations to chosen disciples, who in turn bore responsibility for accurate transmission. Public gatherings and festivals, especially at centers like Joranda, became occasions for collective recitation and discourse, reinforcing a shared memory and a common understanding across regions and generations.

Alongside this robust oral stream, a written tradition gradually took shape. Devotees and poet-saints compiled hymns, narratives of Mahima Gosain and his followers, and doctrinal reflections on palm leaf and later paper manuscripts, treating them as treasured lineage possessions. These manuscripts, often preserved in mathas, ashrams, and dedicated households, were copied by hand, so that each generation inherited both physical texts and the discipline of preserving them. Over time, scattered compositions were gathered into more organized collections or granthas, functioning as practical scriptures for worship, instruction, and reflection, even without a single closed canon. With the spread of print, many of these materials—hymn collections, lives of saints, and doctrinal summaries—were transcribed and standardized, allowing the teachings to circulate beyond particular lineages while stabilizing certain textual forms.

Institutional centers of Mahima Dharma have played a crucial custodial role in this process. Monasteries and religious establishments, especially the prominent seat at Joranda, serve as repositories where manuscripts are safeguarded, copied, and taught. Senior monks and religious leaders not only preserve the physical texts but also curate the interpretive traditions that surround them, ensuring that scripture is not reduced to mere words on a page but remains embedded in lived practice. Local communities, through daily rituals, festivals, and devotional singing, keep these texts alive in collective consciousness, so that scripture is continually renewed in performance. Scholarly efforts to collect, edit, and study Mahima literature further complement these internal mechanisms, offering another layer of protection against loss while still depending on the living communities that give the scriptures their enduring voice.