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Šri Caitanya  caritāmrtā
[[Madhya-lila]] Ch 8
Bhāgavatam , compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of  Bhāgavatam , he becomes attached to the Supreme Lord." ( Bhāg.  1.1.2)
Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but  Śrīmad-Bhāgavatam  considers this a cheating process. Indeed, such people can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of  dharma ,  artha ,  kāma  and  mokṣa  and the goal of devotional service.
The goddess Durgā is the superintending deity of this material world, which is made of material elements. The demigods are simply different directors engaged in operating the departments of material activities, and they are under the influence of the same material energy. Kṛṣṇa's internal potencies, however, have nothing to do with the creation of this cosmic material world. The spiritual world and all spiritual activities are under the direction of the internal spiritual energy, and such activities are performed by  yogamāyā , the spiritual energy.  Yogamāyā  is the spiritual or internal energy of the Supreme Personality of Godhead. Those who are interested in being promoted to the spiritual world and engaging in the service of the Lord attain spiritual perfection under the control of  yogamāyā . Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord. Such people generally become impersonalists. They are interested in worshiping Lord Śiva or goddess Durgā, but their return is one hundred percent materialistic.
Following the example of the  gopīs , the devotees sometimes worship the goddess Kātyāyanī, but they understand that Kātyāyanī is an incarnation of  yogamāyā . The  gopīs  worshiped Kātyāyanī,  yogamāyā , to attain Kṛṣṇa for their husband. On the other hand, it is stated in the  Sapta-śatī  scripture that a  kṣatriya  king named Suratha and a rich  vaiśya  named Samādhi worshiped material nature in the form of goddess Durgā to attain material perfection. If one tries to mingle the worship of  yogamāyā  with  mahāmāyā , considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of  yogamāyā  and  mahāmāyā  is the same. This conclusion is simply the result of mental speculation, and it has no practical effect. In the material world, sometimes one produces a title to an utterly worthless thing, and in Bengal this is known as giving a blind child a name like Padmalocana, which means "lotus eyed." One may foolishly call a blind child Padmalocana, but such an appellation does not bear any meaning.
In the spiritual world the Absolute Lord is always identical with His name, fame, form, qualities and pastimes. Such identity is impossible in the material world, where the name of a person is different from the person himself. The Supreme Lord has many holy names like Paramātmā, Brahman and the creator, but one who