Durgama’s Seizure of the Vedas and the Gods’ Refuge in Yogamāyā (दुर्गमकृतवेदनाशः—योगमायाशरणगमनम्)
दुर्गमाख्यो महादैत्यो हतो यस्मात्ततः शिवे । दुर्गां भगवतीं भद्रां व्याहरिष्यंति मानवाः
durgamākhyo mahādaityo hato yasmāttataḥ śive | durgāṃ bhagavatīṃ bhadrāṃ vyāhariṣyaṃti mānavāḥ
O Śiva, sapagkat ang dakilang demonyong nagngangalang Durgama ay napatay (ng Diyosa), kaya mula ngayon ay tatawagin ng mga tao ang mapalad at pinagpalang Bhagavatī na yaon bilang “Durgā.”
Suta Goswami (narrating the Purāṇic account to the sages, within the Uma Samhita context)
Tattva Level: pati
Type: stotra
Shakti Form: Durgā
Role: destructive
Offering: pushpa
Cosmic Event: daitya-vadha (slaying of the demon Durgama) restoring dharma
The verse explains the sacred etymology of “Durgā”: the Goddess is invoked by a name born from her victory over adharma (Durgama). In Shaiva Siddhānta, this highlights Śiva’s grace operating through Śakti to protect devotees and restore dharma.
It supports Saguna devotion: devotees approach the Supreme through accessible forms and names—Śiva as Liṅga and the Devi as Durgā. The Divine Couple’s worship is complementary: Liṅga worship honors Pati, and Durgā worship honors His inseparable Śakti.
A practical takeaway is nāma-japa: reverently invoking “Durgā” as a protective divine name, alongside Shaiva practice such as chanting the Pañcākṣarī (Om Namaḥ Śivāya) with bhasma (tripuṇḍra) and devotion to Śiva-Śakti.