The Account of the Lalitā Hymn, the Protective Armor
Kavaca), and the Thousand Names (Sahasranāma
यक्षिणी तारणा व्योमशब्दाद्याप्रांणिनी च धीः । क्रोधिनी स्तंभिनी चंडोञ्चंडा ब्राह्यादिरूपिणी ॥ १५१ ॥
yakṣiṇī tāraṇā vyomaśabdādyāprāṃṇinī ca dhīḥ | krodhinī staṃbhinī caṃḍoñcaṃḍā brāhyādirūpiṇī || 151 ||
Yakṣiṇī, Tāraṇā et Vyomaśabdā—avec Āprāṃṇinī et Dhī; Krodhinī et Staṃbhinī; Caṇḍā et Ati-caṇḍā—ces puissances prennent des formes commençant par Brāhmī et les autres.
Sanatkumara (teaching Narada in the technical/vidyā section)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: raudra
It catalogs specific operative śaktis (named powers) and indicates that such forces manifest through recognized divine-form patterns (Brāhmī and related Mātr̥kās), implying that mantra-power is understood as structured, personified energy rather than mere superstition.
Indirectly: by framing powers as forms aligned with higher divine energies, it suggests that spiritual practice must be subordinated to reverence for the divine order—supporting a bhakti-centered ethic where power is not the goal, but devotion and dharma are.
The verse reflects technical mantra-śāstra usage—classification of effects (e.g., staṃbhana/immobilization, krodha/fierce rites) and their deity-form correspondences—an applied, ritual taxonomy consistent with the Purāṇa’s ‘technical sciences’ orientation in Book 1.3.