28) Mandasmita-prabhāpūra-majjatkāmeśa-mānasā
(She whose gentle smile floods the heart-mind of Kāmeśvara with light)
Śrī Devī is ever-smiling. The heart of Kāmeśvara is helplessly drowned in the flood of light emanating from Her gentle smile. This smile of the Devī is said to be born as Mohinī from the churning of the ocean of milk, when gods and demons churned it using Mount Mandara as the churning rod and Vāsuki, the serpent, as the rope—this serpent being none other than the primal power of Kuṇḍalinī. Mohinī emerges bearing the cup of nectar—amṛta—which is also Ratī Devī, Sudhā, the very essence of bliss. She distributes this nectar to the gods while depriving the demons of it.
Within this Purāṇic imagery lies a timeless allegory of the inner drama of meditation.
Esoteric Meaning
Mandara / Meru, the mountain used for churning, is tall, straight, and axial—its symbolism unmistakably points to the liṅga. Vāsuki, the serpent coiled around it, represents Kuṇḍalinī, the power of awareness, circulating again and again around the axis. The ocean of milk is the primal womb, the undifferentiated field of bliss.
As the churning proceeds, awareness circulates as contact-awareness. Since awareness itself is Lalitā, Her bliss naturally manifests as a smile—this is Mohinī, the power of enchantment. Continued churning produces the nectar of immortality, the kulāmṛta, the seed of bliss-consciousness.
This nectar is then “distributed” between gods and demons.
What does this mean?
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Gods are those who do not entertain duality.
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Demons are those who do.
Gods act from love; demons act from lust.
When passion is mastered and not compulsively discharged, the seed is retained and transmuted. If released purely at the physical level, it leads to mortal birth. If refined and released mentally or causally, it gives rise to jewels of consciousness—Lakṣmī, divine insight, immortality.
Thus the ancient teaching of brahmacaryam is not repression, but:
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retention of the seed, and
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abidance in uninterrupted bliss.
The Śruti declares:
“Ānando brahmeti vyajānāt” — Know bliss itself to be Brahman.
Immortality is attained not through momentary climax followed by depletion, but through sustained, relaxed, orgasmic continuity—where desire is mastered and transformed into love.
Sādhana
When lust is fully mastered, one becomes Kāmeśa—the Lord of Desire. Kāmeśa is the eternal consort of Lalitā. Only when lust has been transformed into love does Lalitā reveal Her supreme erotic and aesthetic forms. But this vision is granted only when one has truly become Kāmeśa.
The upāsanā of Lalitā proceeds through Kāmakalā on three planes:
1. Physical Plane
Two devotees unite in sexual communion. The coupling of liṅga and yoni is not an end in itself, but a means to awaken Kuṇḍalinī, the contact-awareness.
2. Mental Plane
The act is internalized and visualized, synchronized with the Śrī Devī mantra received from the Guru.
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The male identifies with the Guru.
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The female identifies with Śakti.
3. Causal Plane
The mantra itself dissolves into Devī, who assumes Her own indescribably beautiful form. The witness in both becomes Kāmeśa.
Thus arises a sixfold identity:
| Principle | Identity |
|---|---|
| Male sādhaka | Female sādhakī |
| Guru | Kuṇḍalinī Śakti |
| Kāmeśa (the witness) | Śrī Devī (the Mantra) |
In this Kāmakalā upāsanā, all egoic identities, dualities, and bondages dissolve. Lust is fully mastered—not by force, but by transcendence.
What follows is this sequence:
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Nāda (inner sound) absorbs the mantra,
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Bindu (mind-seed) absorbs nāda,
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a momentary avyakta (darkness, void) appears,
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then Kalā manifests—the radiant superconscious vision of Lalitā.
Beyond nāda–bindu–kalā lies the non-vacuous reality of sat–cit–ānanda, unconditioned existence-consciousness-bliss.
Kuṇḍalinī Across the Planes
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Physical plane: Mūlādhāra–Svādhiṣṭhāna
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Astral plane: Maṇipūra–Anāhata
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Causal plane: Viśuddhi–Ājñā
Beyond all three, Kuṇḍalinī unites with Sadāśiva in the Sahasrāra, the thousand-petalled lotus. There, Lalitā’s forms are witnessed by the pure Self—Kāmeśa, Her eternal consort.
And there, one knows directly:
“Ekam eva advitīyaṁ brahma”
Brahman is One alone, without a second.
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