In the Devi Bhagavata Purana, it is shown that Goddess Devi is the Highest Primordial Force, whose power pervades all existence, endowing each and every aspect of creation with their functional and other abilities. By this, an important truth that there are only two basic ‘vastus’ in creation, which sastras explain as the ‘real,’ the chaitanya vastu and the ‘non-real,’ the jada vastu, constituted of Prakriti and the gunas is reinforced. This chaitanya swaroopa gets its power to engage in action and also experience the world only when it is associated with Prakriti and gunas, pointed out Sri K. Srinivasan in a discourse. On this basis, it is shown that Goddess Devi endows even the Trimurtis, Brahma, Vishnu and Siva, with their respective powers or shakti, Maha Saraswati, Maha Lakshmi and Maha Durga so that each of them is able engage in all their actions, not to mention their special tasks of srishti, stiti and samhara.
Also, all the incarnations are shown to be the result of Divine Sankalpa when Yoga Maya intervenes to restore dharma that is overpowered by atrocities. In this purana, Vishnu explains that when He had taken various incarnations, He had enjoyed and suffered like human beings. This does not mean that He is also like us. His birth is not owing to any karma, past or present, as is the case with human beings. Factors such as Sankalpa and Maya are behind God’s birth. Being a Sarvajna, He understands that these happenings and events are necessary. He is always aware of the differences between chaitanya swaroopa and the nature of Prakriti He is able to come to terms with the demands of whatever avatar He takes. He subjects Himself to these conditions and remains a mere witness, even though He appears to suffer mental anguish. But it is not easy for us to attain that kind of viveka to transcend joy and sorrow.
