This passage is primarily mantric rather than discursive: meaning is carried as much by sound (nāda) as by dictionary semantics. In Siddhar usage, such strings of bīja-akṣaras are often treated as a “medicine of vibration,” intended to affect prāṇa, mind, and subtle centers through regulated repetition.

The epithets point to a Śakti-spectrum that includes: - Knowledge (Jñāna-rūpā): not merely intellectual learning, but a claim that awareness itself is the deity’s “form.” - Rod/club/staff symbolism (Ḍaṅga-hastā, Ḍaṅgāriṇī): the staff can signify discipline, correction of the wandering mind, or the yogic ‘rod’ of spinal steadiness (a hint toward suṣumṇā-alignment and inner control). It also suggests a fierce protective force that “strikes” impurities. - Drum symbolism (Ḍāmarī): the damaru is a tantric emblem of rhythmic creation/withdrawal; in yogic reading it can point to breath-regulation (prāṇāyāma), mantra-meter, and the subtle inner sound (anāhata-nāda). - “Naming” (Ṇāminī/Ṇāmin): Siddhar and tantric texts frequently treat nāma (name) as a binding principle that crystallizes experience into fixed identity; invoking the ‘naming power’ can mean gaining mastery over forms (rūpa) by mastering the word/sound that calls them. - “Tamas” (Tāmasī): tamas can be a fetter (inertia, dullness) or an alchemical fuel—what must be heated, churned, or transformed. Some traditions invoke fierce/tamasic Śakti not to remain in darkness but to convert darkness into power and steadiness.

Overall, the verse can be read as an operative mantra: a sequence of sonic keys paired with deity-names, mapping a movement from raw force (striking/roaring) to knowledge, to disciplined control, to rhythmic regulation, to the re-making of identity through name, and finally to confrontation/transmutation of tamas.