Chanda and Munda are the first to spot The Devi. They rush to Shumbha to share what they’ve seen. They describe to him a Goddess so stunning, her glow lights up the Himalayas. They sweet-talk Shumbha, reminding him of his vast wealth and might, all taken from the gods. Swelling Shumbha’s pride, they hint that a man of his riches and power deserves to have this gem among women.
Many hold the mistaken belief that pravrtti ought to be avoided. At this level of spiritual practice, it’s important to understand that no single thing is inherently good or bad. Even aspects viewed as undesirable can be reshaped into something positive. This outlook aligns with the Shakta approach.
“One must rise by that which one falls”
chanda and Munda are asuric as long as they serve Asmita, the false-self.
It’s the very same chanda and munda, those two shifts of vrttis that first cause us to notice The Devi (The Absolute Self).That same pravrtti which can drag us into restraint can also draw us towards freedom, towards self-realization, albeit at first just as another aim to pursue. Similarly, the same nivrtti which can push us away from those things that could lead to pain can also inspire real separation or disinterest or sincere vairagya.
The same chanda and munda, two shifts of vrttis, are what first make us aware of The Devi (The Absolute Self). The same pravrtti that can lead us into restraint, can also guide us to freedom, self-realization, though at first it might merely be another goal to chase. Likewise, the same nivrtti that might repel us from things that possibly result in pain can also spark genuine separation, disinterest, or earnest vairagya.
Parvati living in the Himalayas implies that our physical form isn’t inactive, it’s a home for the Self, which lights up our mind and body. Even divine beings visit the Himalayas to praise this Divine Self. The mountain isn’t a static lifeless object. It’s a dwelling place for the Steady Self, the Constant Consciousness.
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