142 Sri Caitanya-caritamrta [Madhya-lila, Ch. 8
Bhagavatam, compiled by the great sage Sri Vyasadeva, is sufficient in itself for
God realization. As soon as one attentively and submissively hears the message of
Bhagavatam, he becomes attached to the Supreme Lord.” (Bhag. 1.1.2)

Those who aspire after liberation attempt to merge into the impersonal Brah-
man. To this end they execute ritualistic religious ceremonies, but Srimad-
Bhagavatam 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, kima and moksa and the goal of devotional service.

The goddess Durga 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 in-
fluence of the same material energy. Krsna’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 yogamayd, the spiritual energy. Yogamayéd 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 yogamdayda.
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
Siva or goddess Durga, but their return is one hundred percent materialistic.

Following the example of the gopis, the devotees sometimes worship the god-
dess Katyayani, but they understand that Katyayani is an incarnation of yogamaya.
The gopis worshiped Katyayani, yogamday4, to attain Krsna for their husband. On
the other hand, it is stated in the Sapta-sati scripture that a ksatriya king named
Suratha and a rich vaisya named Samadhi worshiped material nature in the form of
goddess Durga to attain material perfection. If one tries to mingle the worship of
yogamaya with mahamdyd, 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 yogamdaya and mahdmayd is the same. This conclusion is
simply the result of mental speculation, and it has no practical effect. In the ma-
terial 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 ap-
pellation 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 Paramatma, Brahman and the creator, but one who
