Yogamba Sahita Atmanandantha (Ramesh Kutticad) is a Śrī Vidyā Guru from Chennai. He is associated with Guruji since 1996. Smt. and Sri Ramesh have painstakingly written the following scholarly, research. We're grateful to him for allowing us to make these articles available for the public.
Śrī Vidyā upāsana is found everywhere throughout the world. People want everlasting happiness in life. They try many ways and finally land on the spiritual methods. Initially they find the Vedas and daily practices, further they read and try to understand through Vedanta - the Upanishads. These methods are intellectual with no sight of the real experience. So they search for a Guru and surrender to him. He instructs them on the time-tested, sure to bear fruit method, called the Śrī Vidyā. The experience of the nature of the entire universe as a play of the Śiva and Śakti and that everything is in the form of Śiva and Śakti is the goal of Śrī Vidyā. This leads to an unlimited experience of bliss.
In this path of Śrī Vidyā there are many steps like japa, pūjā, homa, dhayna, samadhi. Of these japa is the foremost and the first step instructed to an aspirant. The mantras of Gaṇapati and Bālā along with Guru paduka are the first set of mantras initiated to the aspirant by the Guru.
Many Tantras are unified in declaring that the mantra of Bālā is of three letters: aiṁ klīṁ sauḥ. The 18 siddhas of the yore also practiced the Bālā mantra in their own way by chanting ‘ayum kiliyum chauum’ and attained the eight siddhis. Their practical verbatim in Tamil language runs ‘there is no more nourishing food other that milk; there is no more deity above Bālā’. The sages of the yore on finding that this mantra being utmost beneficial and easily approached by all for the siddhi, cast a curse on it and locked away the powers of this mantra. They have also revealed procedures for lifting this curse and unlocking the powers hidden in this mantra, which are revealed in the Tantras.
By tradition, the Bālā mantra is initiated as a six letters. This is derived by adding the reverse order of the above three letters in the end of the aforesaid mantra: aiṁ klīṁ sauḥ sauḥ klīṁ aiṁ. This mantra is devoid of any curse of lock on the powers. Later, when the upāsana progresses the Śrī Vidyā Pañcadaśi mantra is imparted to the aspirant. Then this Bālā mantra takes the form of the Yoga Bālā mantra – the Aṅga mantra (primary attendant) of the Pañcadaśi mantra. There the mantra has a nine letter form, which is derived by adding the three letters of the first said Bālā, which is in the normal order, after the above six letter mantra: aiṁ klīṁ sauḥ sauḥ klīṁ aiṁ aiṁ klīṁ sauḥ. This mantra is not chanted as such by most upāsakas, the number to be chanted is one-tenth of the Śrī Vidyā Pañcadaśi mantra’s count.
Bālā and Kaṭapayādi number secret code:
The kaṭapayādi secret code is as follows: ka - 1, kha - 2, ga - 3, gha - 4, ṅa - 5, ca - 6, cha - 7, ja - 8, jha - 9 and ña - 0, the same number order for the letters from ta, pa and ya.
In this order we find that: ba is 3 and la is also 3:
[Number 3] The first inference from this that is the code identifies the number of bījākṣaras in the Bālā mantra namely 3.
[3 + 3 = 6] Since there are two 3’s for ba and la, adding these we find number of bījākṣaras in the Bālā mantra (6) imparted by tradition.
[3 * 3 = 9] Multiplying them we find the number of bījākṣaras (9) in the Aṅga Bālā (Yoga Bālā) of Pañcadaśi.
[3 - 3 = 0] Subtracting them, we find 0, which in Sanskrit is denoted as pūjya, which can also be translated as ‘worthy of worship’. Hence inferred, that Bālā is worthy of worship.
[3 / 3 = 1] Dividing them, we get 1, which denotes ekaṃ sadviprā bahudhā vadanti - the Brahman, which pervades this entire Universe.
Pīṭha-rūpiṇī. [Number 3]. The number 3 denotes the main three pīṭhas (seats of divine power) Kāmagiri, Pūrṇagiri and Jalandhara. Hence ‘Bālā’ is Pīṭha-rūpiṇī.
Gaṇeśa-rūpiṇī. [3 3]. Placing both the three’s side by side, we get 33, the number of divine beings in the dēvalōka, The 11 Rudras, 12 Ādityas, 8 Vasu and 2 Aśvinī make up the divine pantheon (11 + 12 + 8 + 2 = 33). Each of these groups is also denoted as gaṇa. We thus find the ‘Bālā’ is Gaṇeśa-rūpiṇī.
Graha-rūpiṇī. [3 * 3 = 9]. As seen in the first paragraph multiplying both 3’s, we find 9, the number of planets in the skies as per tradition. Hence ‘Bālā’ is Graha-rūpiṇī.
Nakṣatra-rūpiṇī. [3 * 3 * 3 = 27]. In the above calculation multiplying 3 thrice we find 27, the number of stars (nakṣatras), so ‘Bālā’ is Nakṣatra-rūpiṇī.
Yoginī-rūpiṇī. [3 + 3 = 6]. Adding the two 3's we find 6, the number of Yoginīs (Hākinī etc.) in the six body chakras, therefore ‘Bālā’ is Yoginī-rūpiṇī.
Rāśi-rūpiṇī. [[3 * 3] + 3 = 12]. When we multiply the first two 3’s and add the third 3, we find 12, the number of rāśis (zodiac signs), so ‘Bālā’ is Rāśi-rūpiṇī.
The essence of the above is that Bālā is all pervasive and our constant japa with full belief in our Guru imparted mantra is the sure road to the goal of self-realization.
Bālā is Mātṛka:
In the daily ritual of nyāsa, the barest minimum requirement is Mātṛka nyāsa - both outer (bahir) and inner (antar). In the antar mātṛka nyāsa for Svādhiṣṭhāna we find the ‘Ba’ in the starting letter, and ‘la’ is the final letter. Hence it is clear that the word ‘Bālā’ is formed from the first and last letters of this charka. Thus we infer that Bālā is the presiding deity of this charka. Sva + adhiṣṭhāna is one’s own + abode (original seat) is the translation of the name of the charka. We can now admire that Śrī Bālā also takes the form of the yogini of this charka – Kākiṇi. This is the first place of entry of the Cit Śakti - Kuṇḍalinī from her basal abode Mūlādhāra. The Upasthā (genitals) – organ for enjoyment is associated with is charka. Summing up we find that Bālā is the foremost, blissful, primordial energy, Śrī Lalita in her childhood form.
In the 15 Nitya Devīs, we find the mantra of Vijaya, the 12th Nitya, as - bha ma ra ya aum. It is amazing to see that the consonants in this mantra are between ba and la, and aum is placed in the left ear, which is indicative of Śakti Prādhānya (left) and tradition (karnāt karnopadesena samprāptam avanītalam).
Paraśurāma also gives this as the first mantra during dīkṣā, Vijaya means vi - special and jaya - victory, the special victory is the Ātma Lābha (jaya). So this mantra can be meditated as an expansion of ‘Bālā’.
In the bahir (outer) mātṛka nyāsa Ba is placed in the stomach and la in the back of neck. Stomach is the organ for digesting the food received, thus absorbing the nutrients needed for the body and rejecting the unwanted. This indicates that we have to imbibe the main idea that the whole world is in the form of the divine couple, rejecting the idea of dualism. The back of neck is the medical part called ‘Medulla oblongata’, the controller of our involuntary movements like breathing, heartbeat, etc. This is the main area of the control in the living system. Linking the above we find the perception that the whole world is the play of the divine couple should be our daily breath.
In the Tattva Parāyaṇa, each tattva is associated with a mātṛkākṣara.
The vowels ‘ā’ to ‘aḥ’ are explaining the splendor of Śiva tattva.
In this order we find:
Pada is the organ for locomotion and hence is figurative of a path. Summing up, we find the path to the Ānanda Rūpa of Ātma is Bālā.
As seen above, both ba and la are the third of the tattvas, correspondingly the third Daśa Mahāvidyā is Ṣodaśi or Śrī Vidyā, so she is the root of this mahāmantra. The third Mahābhūta also is agni. Since Tripurabhairavī of the Daśa Mahāvidyās is fiery and denotes tapas, we can admire that the Bālā mantra forms the basis of the Tripurabhairavī and her expansion as Tripurasundarī (Ṣodaśi) of the Daśa Mahāvidyās.
The meaning of Bālā mantra:
The meaning of Bālā mantra has been explained in many ways by our revered teachers.
The first, Vāgbhava bīja is a vowel Aiṁ (ऐं) - which can be split into a + i + a + m. (note: the compound vowels ai arises when e is combined with a; the e sound arises when a is sounded through the i mouth position;)
a - represents the Ṛgveda starting with ‘agnimīde...’ and its essence is in the mahāvākya - ‘prajñānam brahma’;
i - represents the Yajurveda starting with ‘iṣetvorje...’ and its essence in the mahāvākya - ‘aham brahmāsmi’;
a - represents the Sāmaveda starting with ‘agna āyāhi...’ and its essence the mahāvākya - ‘tat tvam asi’ and
m - represents the Atharvaveda, starting with ‘sanno Devī...’ and its essence the mahāvākya ‘ayam ātmā brahma’.
Thus this indicates first stage of the aspirant, in search of the unlimited bliss, which is the surrender to a Guru, imparting the mahāvākyas and showing a path for sādhana.
The second, is the Kāmarāja bīja klīṁ, which can be split into k + l + īm.
k - indicates Śakti tattva,
la - the Pṛthvī (earth) tattva. Since Śiva tattva is inherent in Śakti tattva, we find that this represents the complete 36 tattvas.
īm - is the Kāmakalā tattva, the cause of the whole creation by heavy penance.
This is the further development of sadhana as indicated by a Pūjā Paṭhati instructed by the Śrī Guru. 36 tattvas indicate the tattva śodhana, the kāmakalā indicate the kāmakalā dhayna in the Pūjā Paṭhati.
The final Bija is sauḥ, which can be split into s + au + ḥ.
s - represents the 31 tattvas from Pṛthvī to Māya;
au - the Śuddhā Vidyā, Īśvara and Sadāśiva ;
ḥ - the visarga the Śakti and Śiva tattvas.
Thus this is a miniature universe of all the 36 tattvas:
s - is the letter for Śakti, the universal Creatrix,
ḥ - the visarga, the created universe and
au - the equalizing factor, which shows their singular identity
(between the Creatrix and the universe).
This final bīja can be inferred as the zenith of sadhana, wherein on constant practice as instructed by the Śrī Guru, the aspirant enjoys unlimited bliss on understanding this universe is the play of Śiva Śakti.
Bālā in Lalitopākhyāna:
Lalitopākhyāna is the final part of the last of the 18 puraṇa – the Brahmāṇḍa puraṇa. Therein we find a descriptive narrative of the tale of Śrī Lalita Devī - Bhaṇḍāsura’s origin, his conquest, devas yaga, the emergence of Śrī Lalita from the citāgni kuṇḍa, creation of her army, destruction of the forces and of Bhaṇḍāsura, creation of Śṛṅgāra etc. In the middle we find that Bhaṇḍāsura deputes his 30 sons to fight the Śakti army. Here we find Śrī Bālā suddenly, out of the blue, her emergence is hidden. She requests permission to fight the sons of Bhandasura, rides her chariot drawn by swans (Karṇīratha) and slays them by the Nārāyaṇāstra. This is praised by the Vāsinī Vāgdevatās in the Lalita Sahasranāma as ‘bhaṇḍa putravadhodyukta bālā vikrama nanditā’. The 30 sons of Bhaṇḍāsura represent the stain caused by the activities of the five organs for knowledge and the five organs for action (total ten) in the three states (waking, sleep and deep sleep). The stain is the limited knowledge that the individual is separate. Bālā represents the action packed knowledge of the unlimited bliss removing the notion of individual consciousness.
Bālā meditation guide:
The usual mediation verse ‘aruṇakiraṇajālai..’ is imparted to the most aspirants. Śrī Bālā is described as of red effulgence engulfing the universe, holding a book, rosary (made of sapthika), the gestures of dispelling fear and granting boons, seated on the red lotus with a prayer to occupy the aspirant’s heart.
While doing japa aspirant is instructed to meditate on the form while chanting the bijas. A method is suggested herewith, by the grace of the Śrī Guru, on this procedure.
The three bīja Bālā mantra upasakas can meditate as follows:
‘Aiṁ’ - meditate on the upper hands holding a rosary and a book of white hue.
‘Klīṁ’ - meditate on the lower arms showing gestures of dispelling fear and granting of boons of red hue.
‘Sauḥ’ - meditate on the total form of the Devī, especially the feet, of golden hue.
The six bīja Bālā mantra upasakas can further meditate thus:
Sauḥ, - meditate on the feet and that the individual merges in it by the grace of the Śrī Guru.
Klīṁ - (in the meaning of the mantra above ‘Klīṁ’ is the universe) meditate as pervading the universe, which is the body of the Devī.
Aiṁ - is written as a triangular letter in Sanskrit ऐं . Тriangle represents the yoni, the source of creation – the Paraśiva tattva. Мeditate as being absorbed in the source of creation, which is the Paraśiva tattva. Thus a dhyana samadhi can be experienced by the aspirants chanting the six bīja Bālā mantra.
Further, dhyana can be done by the nine bīja Bālā mantra upasakas:
Aiṁ - meditate on the creation of the universe from above, the Paraśiva tattva,
Klīṁ - meditate on the creation of this subtle and palpable universe, and finally
Sauḥ - meditate on the play of the Śiva Śakti in the above expanded universe.
This is dedicated to the lotus feet of the Śrī Guru who is the unseen guiding spirit in the road of sadhana.
