Baba Balia - The Mystic of Odisha Bridging Earth, Spirit & Social Change

Śrīmad Paramahaṃsa Bābā Bāliā (b. April 1954, Odisha) is a contemporary Hindu Sannyāsī (renunciant), Sadguru, and social reformer, a living bridge between devotion and social justice. Often described as a rare blend of mystic, community leader, and humanitarian, his life’s work combines inner spiritual transformation with tangible social service.

Since meeting him and his associates in January 2025, I have come to revere him not only as a spiritual guide but as a compassionate elder whose presence continues to shape my reflections and inner life, even from afar. I hope that in sharing his story, a wider audience may be exposed to him, and hopefully inspired to donate to his causes.

Many of his followers regard Baba Balia as a born Siddha, and as the living embodiment (amsāvatāra) of Śeṣa Naga (ଶେଷ ଅନନ୍ତ), the divine, multi-hooded serpent who serves as both cosmic couch and eternal servant of Lord Vishnu. In the Hindu worldview, when Vishnu incarnates on earth, his divine associates including Ananta (Śeṣa), Garuda, and Sudarshana also take form to support his mission. Baba Balia is venerated by many as one such embodiment.

The Cosmic Role of Śeṣa Ananta

In Hindu cosmology, Śeṣa ("that which remains") is the eternal serpent upon whom Vishnu reclines. Known also as Ananta ("infinite"), he represents timelessness and the underlying order that supports the universe. In the Ocean of Milk (Kṣīra Sāgara), Vishnu's resting posture atop Ananta Śeṣa marks the stillness between creation and dissolution, a symbol of transcendental repose.

In the Treta Yuga, Śeṣa is believed to have incarnated as Lakshmana, the devoted brother of Lord Rama. In the Dvapara Yuga, he appears as Balarama, elder brother of Krishna. These incarnations reflect Śeṣa's ongoing support for the Divine, a motif of loyalty, power, and cosmic steadiness.

In Kali Yuga, traditions within Odisha, particularly among followers of the Pancha Sakha, believe that Ananta Śeṣa again incarnates, this time in subtler or human forms. While canonical texts are somewhat silent on this matter, devotional literature and oral traditions suggest that the Pancha Sakha saints were partial manifestations of Vishnu's eternal companions. This framework helps contextualize why Baba Balia's devotees view him not just as a social reformer, but as a spiritual being of divine origin.

Baba Balia's Early Life and Awakening

Born on April 8, 1954, in Cuttack, Odisha, as Bichitrananda Mohanty, he was affectionately called Budha by his family. From an early age, he exhibited signs of deep spiritual inclination. At the age of 5 or 6, he is said to have told his mother that he was the reincarnation of Jairam Das of Kashi, a saintly yogi and Sanskrit scholar who reportedly passed away in 1942. As an interesting sidenote which is extremely relevant to my own spiritual journey, while little to no information is available in public record were not available on the life of Jairam Das, BB’s biography states that his previous incarnation was friends with both Paramahansa Yogananda and Sri Aurobindo, and likely counseled with them, as is credited by his disciples by guiding Aurobindo to attain siddhi. Baba Balia did visit Jairam Das’s dwelling in more recent times, and Baba Balia openly recollected many details from his past incarnation. (Khanda, 2018)

As a child, Budha developed an aversion to worldly attachments and was deeply affected by the suffering, illness, and poverty he observed. He began engaging in spiritual practices, including ritual worship of a termite mound near his home, a sacred act in tribal and tantric traditions of Odisha. Though perhaps foreign to Western readers, the worship of termite mounds in India holds profound spiritual meaning. In many Indic traditions, these mounds are seen as living shrines, particularly when associated with serpent deities (nagas), sacred trees like banyan or peepal, or visions experienced by mystics. Budha’s intuitive devotion to such a mound, reflects a truth found in every mystical tradition: Wherever God is loved, God appears.

These practices are grounded not in superstition, but in reverence for the living earth. A termite mound becomes a non-anthropomorphic altar, a sacred portal, especially for those drawn to the formless Divine. Baba Balia’s early devotion to this mound one day culminated in a supreme vision. Lord Śeṣa Ananta bestowed his supreme darśana, and young Budha's consciousness merged with his divine aspect.

In the winter of 1970, during Agni Utsav (Aghira Purnima), Budha entered a meditative state while wandering through the fields. Believed to be under the complete influence of Śeṣa Ananta, he renounced worldly life. Despite attempts by his family to restrain him, he fled and returned to the termite mound. His mother, having seen a vision of Śeṣa Ananta claiming her son, surrendered him to the Divine. He then became a fully fledged renunciate at that point, and forsook any worldly ambitions in favor for his Divine Mission. (Khanda, 2018)

Founding of Shishu Ananta Āśrama

Budha completed his sadhana over the coming years and went on to establish the Shishu Ananta Āśrama at the sacred site where the mound, a neem tree, and an achhu tree stand by the banks of the Mahanadi River. Today, the āśrama serves not only as a place of spiritual retreat but also houses a hospital and a residential school for children, reflecting Baba Balia's continued commitment to seva (selfless service).

During the course of his life, his spiritual stature did not go unnoticed by others around him. In 1971, he was awarded the title of Srimad by the Madhugadijanga Gita Foundation. Later, in 1982, the title of Paramahansa was conferred upon him during a religious and cultural gathering at the Mangala Mandir Campus in Bhubaneswar, in the presence of other saints and dignitaries.

A Life of Compassionate Activism

Baba Balia's spiritual path has always walked hand-in-hand with social reform. He has challenged entrenched customs and superstitions including, but not limited to: women’s rights, advocating for widow remarriage, speaking against traditional customs such as child marriage and dowry, and providing relief during floods and cyclones. His initiatives include organizing community weddings free of caste barriers and astrological restrictions, promoting health screenings before marriage (in favor of horoscope matching), and leading widespread tree-planting efforts.

 (https://anantabaliatrust.org/en, n.d.)

In recognition of his contributions, he was awarded the prestigious Padma Shri award by the Government of India in 2022.

Closing Thoughts

Baba Balia exemplifies a mode of sainthood, reflective of a Mahāpuruṣa (ମହାପୁରୁଷ), rooted not only in scriptural knowledge or ecstatic states, but in the active embodiment of divine service. He walks the middle path between form and formlessness, between temple and termite mound, between mythic archetype and modern reform. For those who encounter him, in addition to being a great teacher, Baba Balia is also a living reminder that spirit and society are not separate realms, but reflections of the same sacred light.

When I met him on January 31^st, I noted he had an otherworldly aura. The photos don’t do him justice. I’ve had the good fortune of encountering saints and yogis before, and I could tell that when he saw me, he was looking at the real me, and accepting me for who I am.

I do hope to venture back to his Āśrama in the coming years, to spend more time in his company, if fates allow.

Donations to the Ananta Balia Trust can be made to:

Ananta Balia Trust (payable at cuttack)

Account Number : 514202010002707

IFSC Code : - UBIN0551422

Union Bank of India, Madhu Patna, Cuttack.

Type of Account : Saving

References

• https://anantabaliatrust.org/en. (n.d.). Retrieved from Ananta Balia Trust Website.

• Khanda, A. K. (2018). Baba Balia: A Saint in the Land of Lord Jagannath. Bijayinee Publications.