The most prominent feature of Mount Kailash is that it is snow-clad. The spiritual connotation of being snow-clad is that it represents the whiteness of Satva Guna (सत्व गुण Mode of Goodness) on whose peaks, is seated the Lord of All auspiciousness, Lord Shiva. Srimati Parvati, approaches Lord Shiva and puts a request in front of Him. The journey of Srimati Parvati Devi was a long one. In Her previous life time, She was Devi Sati, the daughter of Daksha, the one with hard ego. Now after Her prior body, which belonged to the personification of Ego, Daksha, had been destroyed, She has emerged as Devi Parvati, as the daughter of the King of Mountains, Himavan, the steady one. Now, Her body and mind is the personification of steadiness in Her present successive birth as Devi Parvati.
Lord Shiva says, to Devi Sati, during their visit to the jungles of Dandakaranya, that they are going to hear the Ramayana from the great seers in the jungle. This is the humility of the greatest of the gods, Lord Shiva, who is a synonym for auspiciousness. The merit of great beings is that they are always eager to hear about the pastimes of the Lord from the lotus mouths of other seers. This attitude also represents their humility. Mount Kailash in the metaphysical arena represents the peak of intelligence, peak of wisdom, Viveka (विवेका) while the jungle of Dandakaranya represents the contortions of mind space. The philosophical viewpoint is that for some, to be able to hear, they require to descend to the plains from a height. For some, to be able to hear, need to go to heights from the plains. The point made here is that, the few who have to ascend to heights are those who are surrounded in the plains by the six vices namely anger, greed, lust, illusion, self-pride and envy. Unless one internally raises one’s consciousness, one shall never be able to truly hear since they are surrounded and attacked by the six vices. The six vices represent the nature of the body. Unless one raises oneself, to some extent from bodily consciousness, higher teachings cannot be heard, cannot be assimilated. Thus it is seen that, for many who go to an elevated place (place where seers and sages reside), one is often attacked by sleep, when the seers speak, which means that their body poses impediments in the assimilation of higher concepts.
Lord Shiva and Devi Sati, arrived at the cottage of Maharshi Agastya (महर्षि अगस्त्य). Sage Agastya performed “puja” (पूजा acts of worship) of Lord Shiva and Mother Sati. When Sage Agastya, started worshipping Mother Sati, she started garnering weird thoughts in Her mind. She thought that since, She was being worshipped by sage Agastya, it means that sage Agastya must be inferior in knowledge and wisdom in comparison with Her, that is the exact reason for Her worship by Sage Agastya. If that were the case, then it would not be befitting for Her to listen to satsanga (सत्संग) from the mouth of Agastya. As the sages Agastya and Kumbhaja (कुंभज) started speaking about the glories of Lord Rama, Lord Shiva was in rapt attention but Mother Sati was least interested in hearing because of the contortions in Her mood. Mother Sati had nurtured the feelings that the sages were less intelligent and were not qualified to render satsanga to Her, since She was the eternal consort of Lord Shiva, who is the personified representation of the Supreme Lord. She wondered as to what was the need to hear the pastimes of the Lord, when She was already dedicated with one-point devotion, to Her husband? All this was unnecessary, She pre-empted. Thus, the seeds of ego that She inherited from Her father Daksha, and Her pride towards Her service to Her husband, became obstacles for Her, towards deriving the benefits of the Satsanga.