The Devi Bhagavata Purana functions less as a narrow ritual manual and more as a theological backbone for Shakta practice, yet it is closely intertwined with several concrete observances. Foremost among these is Navaratri, including its Durga Puja emphasis, where the text’s narratives of the Goddess’s battles, boons, and manifold forms are recited and contemplated over nine nights. In many Shakta settings, systematic parayana or saptaha (multi‑day recitation) of the Purana itself becomes a vrata, accompanied by daily worship of the Divine Mother through murti or yantra, homa, and formal puja. The same scriptural authority also undergirds observances such as Lakshmi Puja and Saraswati Puja, where these deities are understood as specific manifestations of the one Devi praised throughout the Purana.

Beyond these well‑known festivals, the text is woven into a range of more focused devotional practices. Kumari Puja—revering pre‑pubescent girls as embodiments of the Goddess—is explicitly encouraged and often integrated into Navaratri observances. Various vratas dedicated to Durga, Lakshmi, and Saraswati, along with fasts and special pujas on particular tithis and in certain months, are performed with stories, mantras, and sankalpas drawn from the Purana’s own narratives. In some Shakta communities, passages describing the Goddess’s victories are recited on Vijayadashami, and special worship is offered to weapons, books, and tools in Her name, highlighting the text’s emphasis on Her triumph over both outer and inner obstacles.

The Purana also supports more esoteric and contemplative streams of worship. Its detailed treatment of Lalita Tripura Sundari and the theology of Sri Vidya provides a Purana‑based framework for Sri Chakra and Navavarana puja, even though those rituals are elaborated more fully in other tantras. The Devi Gita section is honored as a distinct upasana text, recited regularly as a form of jnana‑oriented devotion, and in some traditions the scripture itself is placed on a stand and worshiped like a living embodiment of the Goddess’s wisdom. In temples and mathas devoted to Shakti, annual Devi Bhagavata parayana, accompanied by yajnas, kalasha‑sthapana, and daily alankara of the Goddess, further illustrates how this Purana permeates liturgical life.

Finally, the reverence accorded to the physical book of the Devi Bhagavata Purana reveals how deeply it is identified with the Divine Mother. In certain lineages it is installed on the household or temple altar, adorned with kumkum and flowers, and honored with incense and arati on auspicious days such as Navami, Vijayadashami, or Guru Purnima. Through such practices, the text is not merely read but approached as a sacred presence, a grantha‑murti in which the Goddess’s grace and teaching are made tangibly accessible.