Balatibala Mahamantra (The purashcharana of this mantra is 1 lac 3 thousand times as the number of letters are these many. After the purashcharana one starts feeling the divine grace and becomes a medium of the divine power)

Balatibala Mahamantra: (103 letters , 158 mAtrAs) (Taken from sAvitryupanishat of gopatha brAhmana) The purashcharana of this mantra is 1 lac 3 thousand times as the number of letters are these many. After the purashcharana one starts feeling the divine grace and becomes a medium of the divine power.

https://hinduism.stackexchange.com/questions/17689/what-is-the-balatibala-mahamantra-which-was-taught-to-rama-by-sage-vishwamitra This mantra is very powerful and it looks like gAyatri mantra. It has additionally some beejas and other words hence it is a very long mantra. It is capable of slowly making one evolve to higher spiritual level of super-consciousness and helps one to go beyond the pull of lower forces. We find its mention in Valmiki Ramayana when sage imparted this knowledge to Sri Rama and Lakshmana. King Dasharatha sends Rama and Lakshmana along with Sage Vishvamitra as requested by the sage. In their course of travel, Sage Vishvamitra imparts a secret knowledge to the young princes Rama and Lakshmana, called bala atibala vidya-s, by practicing which nothing can wither their vigour and vitality. balaam atibalaam caiva paThataH taata raaghava || 1-22-14 na saubhaagye na daakSiNye na j~naane buddhi nishcaye | na uttare prati vak{}tavye samo loke tava anagha || 1-22-15 "My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15] etat vidyaa dvaye labdhe na bhavet sadR^ishaH tava | balaa ca atibalaa caiva sarva j~naanasya maatarau || 1-22-16 "On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. [1-22-16] kSut pipaase na te raama bhaviSyete narottama | balaam atibalaam caiva paThataH taata raaghava || 1-22-17 "Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you. [1-22-17] vidyaa samudito raamaH shushubhe bhiima vikramaH || 1-22-21 sahasra rashmiH bhagvaan sharadiiva divaakaraH | guru kaaryaaNi sarvaaNi niyujya kushika aatmaje | uuSuH taam rajaniim tatra sarayvaam susukham trayaH || 1-22-22 Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]


http://www.valmikiramayan.net/bala/sarga22/balaitrans22.htm

na shramo na jvaro vaa te na ruupasya viparyayaH || 1-22-12
na ca suptam pramattam vaa dharSa iSyanti nairR^itaaH |

12b, 13a. te= to you; shramaH= tiredness; na = not - will not be there; jvaraH vaa na = fever, or, no; ruupasya viparyayaH na= form - personality, misshaping, no; suptam vaa pramattam= sleeping, either, [or] unvigilant; nairR^itaaH= demons; na dharSa iSyanti= not, attack [you.]

"On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. [1-11-12b, 13a]

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na baahvoH sadR^isho viirye pR^ithivyaam asti kashcana || 1-22-13
triSu lokeSu vaa raama na bhavet sadR^ishaH tava |

13b, 14a. Rama; baahvaH viirye= by arms, strength - dexterity; [tava= your]; sadR^ishaH= coequal; kaschana= none; pR^ithivyaam [na] asti= on earth, [is not,] there; triSu lokeshu vaa= in three worlds, either; tava sadR^isha= your, coequal; na bhavet= will not, be there.

"As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]

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balaam atibalaam caiva paThataH taata raaghava || 1-22-14
na saubhaagye na daakSiNye na j~naane buddhi nishcaye |
na uttare prati vak{}tavye samo loke tava anagha || 1-22-15

14b, 15. taata= my dear; raaghava= Raghava; balaam atibalaam ca eva= bala, atibala, also thus; paThataH= if practised; anagha= oh, impeccable one; saubhaagye tava samaH= in handsomeness [apart from fortune,] your, equal; loke na = in world, will not be there; daakshiNe= by calibre; na= no; j~naane= in erudition; buddhi nishchaye= mental, determination - discernment; na= no; uttare prati+vaktavye= in replying, or rebutting; na= no.

"My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15]

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etat vidyaa dvaye labdhe na bhavet sadR^ishaH tava |
balaa ca atibalaa caiva sarva j~naanasya maatarau || 1-22-16

16. etat vidyaa dvaye labdhe= these, teachings, two of them, on receiving; tava sadR^ishaH na bhavet = your, similar, will not, be there; balaat atibalaat cha eva= by bala and atibala, also, only; sarva j~naanasya maatarau= all, knowledge's, mothers of.

"On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. [1-22-16]

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kSut pipaase na te raama bhaviSyete narottama |
balaam atibalaam caiva paThataH taata raaghava || 1-22-17

17. nara uttama raaghava = people, best among, Raghava; balam atibalam cha eva= bala and atibala hymns; paThataH= if recited; taata= my dear; te= to you; raama= Rama; kSut= hunger; pipaasa= thirst; na bhaviSyete= not, will be there.

"Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you. [1-22-17]

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gR^ihaaNa sarva lokasya guptaye raghu nandana |
vidyaa dvayam adhiiyaane yashaH ca atha bhavet bhuvi |
pitaamaha sute hi ete vidye tejaH samanvite || 1-22-18
pradaatum tava kaakutthsa sadR^iashaH tvam hi paarthiva |

18, 19a. vidyaa dvayam= teachings, two; adhiiyaane= if practised; bhuviH= on earth; a+tula= not, weighable [inestimable]; yashaH cha = renown, also; atha bhavet = then, will accrue; raghu nandana= oh, Raghu's legatee; tejaH samanvite= brilliance, possessed with [hymns]; pitaamaha sute= Forefather's [Brahma's,] daughters; kakuthsa= oh, Kakutstha Rama; tava pradaatum = to you, to be given; dhaarmika= virtuous one; twam sadR^ishaH= hi you are, befitting – most eligible one, indeed; gR^ihaaNa= you take; sarva lokasya guptaye vidye = from all, world, kept safe, [are these teachings.]

"And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu's legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. [1-22-18, 19a]

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kaamam bahuguNaaH sarve tvayi ete na atra sa.mshayaH |1-22-19
tapasaa sa.mbhR^ite ca ete bahu ruupe bhaviSyataH |

19b, 20a. ete= these; bahu guNaaH= numerous, qualities; sarve= all of them; kaamam= abundantly; te= in you [are available]; atra na samshayaH= in that matter, no, doubt; tapasaa sambhR^ute ete= by ascesis, when nurtured, these [hymns]; bahu ruupe= various forms; bhaviSyataH= the become – yield various kinds of results.

"Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results." Thus spoke Sage Vishvamitra to Rama. [1-22-19b, 20a]

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tato raamo jalam spR^iSTvaa prahR^iSTa vadanaH shuciH | 1-22-20
prati jagraaha te vidye maharSer bhaavita aatmanaH |

20b, 21a. tataH raamaH jalam spR^iSTvaa= then, Rama, waters, having touching; shuchiH= becoming purified; prahR^iSTa vadanaH= with gladdened, with face; maharSeH= from great sage; bhaavita aatmanaH= of contemplative, soul Vishvamitra; te vidye pratijagraaH = those, teachings, received.

Then Rama on touching water to purify himself received those teachings from the contemplative soul Vishvamitra with gladness beaming on his face. [1-22-20b, 21a]

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vidyaa samudito raamaH shushubhe bhiima vikramaH || 1-22-21
sahasra rashmiH bhagvaan sharadiiva divaakaraH |
guru kaaryaaNi sarvaaNi niyujya kushika aatmaje |
uuSuH taam rajaniim tatra sarayvaam susukham trayaH || 1-22-22

21b, 22. bhuuri vikramaH= one with marvellous, valiance; Rama; vidyaa samuditaH= teachings, on obtaining; kushikaatmaje= in respect of Vishvamitra; sarvaaNi guru kaaryaaNi = all, teacher's, works – works to be done in respect of teacher; niyujya= on performing; sharadi= in autumn; sahasra rasmiH bhagavaan = thousand, rayed, god; divaa karaH iva= sun, like – like sun with thousands of sunbeams; sushubhe= shone forth; trayaH= those three; tatra saryvaam= there, on Sarayu riverbank; su sukham= very, happily; taam rajaneem uuSuH = that, night, they stayed.

Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]

Here guru kaaryaaNi , are the duties demanded of a true disciple towards a guru, who is his mantra aachaarya, teacher according hymns. Without performing these duties the studentship remains unfulfilled. These works are fetching food for teacher, arranging his bed, pressing his sore-legs called paada samvaahana , etc. Rama does these services to any elderly person, more so to his father as at this canto 1-18-28.

Throughout this chapter Vishvamitra addresses Rama alone to learn the hymns. It may not be construed that Lakshmana is eliminated or avoided but he said to be one with Rama when it comes to education. Thus these hymn are imparted to Lakshmana also, not to Rama alone.

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dasharatha nR^iipa suunu sattamaabhyaam
tR^iNa shayane anuchite tadaa uSitaabhyaam |
kushika suta vacho.anulaalitaabhyaam |
sukhamiva saa vibabhau vibhaavarI cha || 1-22-23

24. an uchite= un, deserving; tR^iNa shayane= grass, bed; saha uSitaaabhyaam= together, slept, those two; kushika suta= Kusha's, son [Vishvamitra's]; vachaH =by words; anu laalitaaabhyaam= nestled close together with words; dasharatha suunu sattamaabhyaam= Dasharatha's, children, noteworthy ones – to Rama, Lakshmana; saa vibhaavarii= that, night; sukham iva vibabhau= pleasant, as though, it became.

Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24]

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bala atibala teachings

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Sage Vishvamitra is the Seer for Gayatri hymn. He is the same Sage to impart bala atibala hymns to Rama and Lakshmana. For those readers that are interested to know or to practice, the Upanishad of bala atibala is included hereunder. This hymn is yet another aspect of Gayatri, and there is no hymn superior than Gayatri, na gaayatriyaaH paramam japam

balaatibala mantropanishad

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bal˜tibalayo× vir˜÷ puruÿa ®ÿi× | g˜yatrŸ devat˜ | g˜yatrŸ chanda× | ak˜ra ok˜ramak˜r˜ bŸj˜dy˜× | kÿudh˜di nirasane viniyoga× |kl˜mity˜di ÿaýaðga ny˜sa× |kl˜m aðguÿ÷˜bhy˜m nama× | klŸm tarjanŸbhy˜m nama× | kl¨m madhyam˜bh˜mnama× | klaim an˜mik˜bhy˜m nama× | klom kaniÿ÷ik˜bh˜m nama× | kla× karatalakarap®ÿ÷˜bhy˜m nama× ||kl˜m h®day˜ya nama× | klŸm þirase sv˜h˜ | kl¨m þikh˜yaivaÿa÷ | klaim kavac˜ya hum | klom netratray˜yavauÿa÷ | kla× astr˜ya pha÷ | bh¨rbhuvassuvaromiti digbandha× |
|| dhy˜nam ||
am®ta karatal˜rdrau sarva sañjŸvan˜ýhy˜ avaghaharaõa sudkÿau veda s˜re may¨khe|
praõavamaya vik˜rau bh˜skar˜k˜ra dehau satatamanubhave'ham tau bal˜tŸbaleþau ||

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om hrŸm bale mah˜devi hrŸm mah˜bale klŸm catur vidha puruÿartha siddhi prade tatsavitur varad˜tmike hrŸm vareõyam bhargo devasya varad˜tmike | atibale sarva day˜m¨rte bale sarva kÿud bhrama upan˜þini dhŸmahi dhiyoyonarj˜te pracury˜ pracoday˜tmike praõava þirask˜tmike | hum pha÷ sv˜h˜ || evam vidv˜n k®ta k®tyo bhavati | s˜vitry˜ eva salokat˜m jayati || Ÿtyupaniÿat ||

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|| þ˜nti p˜÷ha || om ˜py˜yantu mam˜ðg˜ni v˜kpr˜õaþcakÿu× þrotramatho balamindriy˜õicasarvaõi | sarvam brahmaupaniÿadam | m˜ham brahma nir˜kury˜m m˜ m˜ brahma nir˜karot | anir˜karaõamastu anir˜karaõam me'stu× tad˜tmani nirate ye upaniÿatsu dharm˜ste mayi santu te mayi santu || om þ˜ntiþþ˜ntiþþ˜nti× |

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe dvaavi.mshaH sargaH ||

Thus, this is the 22nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.