Within the Devi Bhagavata Purana, the mantric material is woven into narratives, philosophical teachings, and ritual instructions, rather than presented as a separate, systematized manual. The text is rich in Śākta mantras in the form of bīja (seed) syllables, dhyāna-śloka (meditative verses), and stutis (hymns) addressed to various manifestations of the Divine Mother. Among these, Gayatrī directed to Devī is given special prominence, and the tradition preserves forms of Devī-Gāyatrī that apply the well-known Vedic metre and structure to the Supreme Goddess. Alongside this, the Purāṇa transmits bīja mantras such as śrīṁ, hrīṁ, klīṁ, aiṁ and their combinations, used in the worship of Mahālakṣmī, Durgā, Sarasvatī and other forms of the Goddess, especially in its upāsanā and rahasya sections.

Regarding the great forms of the Goddess later known as the Mahāvidyās, the text does not present a formal, codified list of the ten with standardized tantric mantras as seen in later Śākta tantras. Nevertheless, it does glorify several of these deities—such as Kālī, Tārā, Bhuvaneśvarī and Tripurasundarī—and provides individual mantras, visualizations, and worship procedures for them. In this way, it anticipates and supports the later Mahāvidyā tradition without itself functioning as the primary sourcebook for the fully developed Daśa-Mahāvidyā mantra system. Elements associated with Śrī-vidyā and Tripurasundarī, including variants of the Pañcadaśī mantra, also appear, especially in the later skandhas and in the milieu of the Devī-Gītā, showing how the Purāṇa stands at a crossroads between Purāṇic devotion and more esoteric tantric practice.

The text also contains numerous hymnic passages that function in practice as mantras. These include stotras and kavacas addressed to Durgā/Caṇḍikā, Mahāmāyā, Jagadambā, Bhagavatī and other epithets of the Supreme Devī, complete with dhyāna verses and mūla-mantra style formulae used in worship and protection. While traditions surrounding the Durga Sūktam and Śrī Sūktam are closely associated with the Vedic corpus, the Devi Bhagavata Purana strongly endorses the use of Vedic praise of the Goddess and resonates with that liturgical world, even though the canonical Durga Sūktam itself belongs to the Vedic Saṁhitās and Āraṇyakas rather than to this Purāṇa. In sum, the text serves as a devotional and theological treasury of Goddess mantras—especially Devī-Gāyatrī, bīja mantras, and stotras for Durgā, Kālī, Tripurasundarī, Bhuvaneśvarī and related forms—while standing in a living dialogue with both Vedic hymnody and later tantric codifications.