The Devi Bhagavata Purana portrays the Divine Mother as the supreme, all-pervading reality, the very Brahman from whom everything arises and into whom everything returns. She is described as both transcendent and immanent: the formless, attributeless Absolute and, at the same time, the manifold forms worshipped as Durga, Kali, Lakshmi, Saraswati, Bhuvaneshwari, Lalita Tripurasundari, and others. The Trimurti—Brahma, Vishnu, and Shiva—are depicted as functioning only through her Shakti, created and empowered by her will. All worlds, beings, and cosmic processes of creation, preservation, and dissolution are understood as expressions of her energy, the universe itself being her cosmic body and play.

Within this vision, devotion to the Divine Mother is presented as a direct and universal path to liberation. The text extols a bhakti that is characterized by love, surrender, faith, and constant remembrance of her name and form, supported by practices such as chanting, ritual worship, and meditation. Her grace is portrayed as profoundly compassionate, capable of granting protection, worldly welfare, spiritual knowledge, and ultimately moksha, even overriding adverse karma when devotion is wholehearted. Stories of her manifestations and of her devotees illustrate that sincere devotion, rather than birth, caste, or gender, is what draws her saving presence.

The Purana also gives a detailed picture of Shakta dharma and worship, integrating ritual, mantra, and contemplative practice into a coherent spiritual path. It describes puja, homa, mantra-japa, the use of yantras, observance of vows and festivals, and elements of tantric upasana, while insisting that these practices be grounded in ethical living and inner purity. Sound itself is treated as a manifestation of the Goddess, with mantra understood as her vibrational form, and yoga and meditation are upheld as means of realizing her presence within. Through these disciplines, ritual becomes not mere outer performance but a means of inner transformation and approach to the Divine Mother.

Ethically, the text stresses dharma—truthfulness, non-violence, charity, self-control, compassion, and service—as both an offering to Devi and a necessary foundation for spiritual progress. Duties of different life stages and social roles are acknowledged, yet external status is repeatedly subordinated to inner spiritual quality. By centering the Divine as Mother and affirming feminine energy as the active power in all creation and spiritual life, the Purana implicitly upholds the dignity of women and the feminine principle, teaching that women are to be regarded as forms of Devi and treated with reverence. Its mythic narratives of the Goddess conquering demons serve as spiritual instruction, symbolizing the triumph of dharma over adharma and the conquest of inner enemies such as ego, anger, and greed.

Finally, the text offers a unifying theological vision in which diverse deities and paths are harmonized within the all-encompassing reality of the Divine Mother. Vaishnava, Shaiva, and Shakta elements are not set in opposition but are understood as different expressions of her single, infinite consciousness. Knowledge of the Self as Devi and loving devotion to her are both upheld, with the ideal being their integration so that one lives in constant remembrance of her, inwardly free even while engaged in the world.