While the gods, who have lost their divine kingdoms to the demon Taraka, take refuge in the goddess to regain their worldly fortunes, Himalaya, the epitome of supreme devotion, seeks spiritual realization for himself.
She first appears to the gods and the Himalayas in a blinding light representing the Absolute or Brahman, whose nature is infinite existence, pure consciousness and eternal bliss.
Then, the Goddess quickly emerges from the orb of light in her non-transcendental form as Bhuvaneshwari, the beautiful and gracious, four-armed, Mother of the Universe.
[citation needed] According to the evolutionary model presented in the text, as Mackenzie Brown points out, the Goddess brings forth from within herself the creative, projective power known as Maya, the efficient and material cause of the universe.
In chapter 4, the Devi continues her discussion interrupted by her cosmic manifestation as the Virat of the genesis of individual souls through the power of ignorance and its karmic entanglements.
The Goddess is described by the text as a "universal, cosmic energy" resident within each individual, weaving in the terminology of Samkhya school of Hindu philosophy.
[4] It is full of Advaita Vedanta ideas, emphasizing its ambiguity, misrepresenting all dualities, and treating the interconnected oneness of the soul of all beings with Brahman as liberating knowledge.
He who hears always My Glories and recites My Name and Whose mind dwells always, like the incessant flow of oil, in Me who is the receptacle of all auspicious qualities and Gunas.But he has not the least trace of any desire to get the fruits of his Karma; yea he does not want Samipya, Sarsti, Sayujya, and Salokya and other forms of liberations!