The Devi Bhagavata Purana unfolds a distinctly Śākta vision in which the Divine Mother is both the ultimate reality and its dynamic power. Shakti is portrayed as the primordial cosmic force from which all creation, preservation, and destruction arise, and the gods themselves are depicted as dependent on this power. This Shakti is understood in two complementary ways: as nirguṇa, beyond all attributes and forms, and as saguṇa, manifest in multiple goddesses such as Mahādevī, Durgā, Lakṣmī, and others. In this way, the text presents the entire cosmos as the play and expression of the Mother, whose energy pervades and sustains every phenomenon.

Brahman, the absolute reality of Vedantic thought, is explicitly identified with the Goddess, so that the Supreme is envisaged as the Divine Mother rather than as a neutral or masculine principle. The Purana affirms that the impersonal Brahman and the personal Devi are two aspects of a single truth, and that She is both with attributes and beyond attributes. All dualities are said to be grounded in this one reality, which is at once transcendent and immanent. The language of Para Brahman, Mahāśakti, and Ādi Parāśakti serves to underscore that the feminine principle is not secondary but is itself the highest metaphysical ground.

Māyā, often treated in other traditions as mere illusion, is here reinterpreted as the creative and veiling power of the Goddess. It is through Her Māyā-śakti that the manifold universe of time, space, and causation appears, and through the same power that beings experience separation from the Divine. Yet this Māyā is not outside or opposed to the ultimate; it is an aspect of Shakti’s own expression, both concealing and, when rightly understood, revealing the underlying unity. Liberation is described as the recognition that this diverse and changing world is a manifestation of Devi-Brahman, rather than something wholly unreal.

Within this framework, the individual self (ātman) is ultimately non-different from the Divine Mother as Brahman, and bondage arises from identification with body, mind, and the limiting aspects of Māyā. The path held up is one in which knowledge and devotion are harmonized: deep devotion (bhakti) to the Goddess, expressed through worship, mantra, and meditation, becomes a direct means to the highest knowledge. The Purana thus articulates a form of non-dual or qualified non-dual vision, where there is one Supreme Mother appearing as many beings and worlds, and where the feminine is affirmed as the very heart of dharma and of metaphysical truth.