This verse is not descriptive prose but a mantric recipe.

1) Structure (mantra-coding): The first line lists bīja-syllables—phonetic “seeds” believed to carry condensed powers (śakti) rather than dictionary meaning. The second line functions like an instruction manual: “AUM in front and behind,” then labels the result as a “navākṣara” (nine-syllabled) mantra and associates it with “Bālā–Bhava.” If Oṁ is added at both ends, the sequence becomes nine units: Oṁ + (7 bījas) + Oṁ.

2) Yogic logic: In Siddhar and tantric usage, bījas are used to shape prāṇa through sound (nāda) and attention (bhāva). Oṁ as the prefix/suffix works like a protective enclosure (kavaca/bandha), “opening” and “closing” the sonic circuit so the practice is contained and does not dissipate.

3) Theological layering (intentionally compressed): - HRĪM commonly signals Śakti/māyā and inner fire of mantra. - ŚRĪM evokes auspiciousness, fullness, and generative prosperity (Lakṣmī-current). - AIM is tied to cognition/speech-power (Sarasvatī-current), also mantra-śakti for clarity. - KLĪM is an attraction/union bīja (kāma/saṅkalpa magnetism). - SAUM leans toward soma/nectar-cooling, a balancing lunar current. - KRĪM is often associated with Kālī-force: cutting, transformation, fierce purification. - JAM is less stable across traditions; it can be a binding/controlling seed, sometimes linked with restraint, warding, or a specific devatā-current depending on lineage.

4) “Bālā–Bhava” as a pairing: It can indicate (a) a mantra addressed to a Goddess-form (Bālā) conjoined with a Śiva/Bhairava form (Bhava), pointing to Śakti–Śiva non-duality; or (b) Bālā as the mantra’s presiding śakti and Bhava as the experiential goal—intensified “becoming/existence” stabilized through sound.

Siddhar ambiguity is preserved: the verse gives a skeleton (syllables + placement rule) while leaving initiation details—intonation, nyāsa, breath-count, internal visualization, and ethical prerequisites—unstated.