Agni Purana — Veda-vidhana & Vamsha, Shloka 11
Viṣṇu-Pañjara (विष्णुपञ्जरम्) — The Protective Armor of Viṣṇu
चित्तवृत्तिहरा ये मे ये जनाः स्मृतिहारकाः बलौजसञ्च हर्तारश्छायाविभ्रंशकाश् च ये
cittavṛttiharā ye me ye janāḥ smṛtihārakāḥ balaujasañca hartāraśchāyāvibhraṃśakāś ca ye
Que sean rechazados aquellos seres que me arrebatan los movimientos de la mente, aquellas personas que roban la memoria, quienes sustraen la fuerza y el vigor vital, y quienes causan la distorsión o pérdida de la sombra—que sean repelidos.
Lord Agni (instructing protective formulae within the Agni Purana’s raksha-mantra material)
Vidya Category: {"primary_vidya":"Mantra","secondary_vidya":"Tantra","practical_application":"Apotropaic recitation for protection against bhūta-preta type afflictions described as mental disturbance, memory-loss, loss of vitality, and ominous ‘shadow’ distortion; used as a daily rakṣā or during suspected graha/āveśa episodes.","sutra_style":false}
Encyclopedic Reference: {"reference_type":"List","entry_title":"Bhūta-preta doṣa-lakṣaṇa: citta-vṛtti-haraṇa, smṛti-haraṇa, bala-ojas-haraṇa, chāyā-vibhrama","lookup_keywords":["cittavṛtti-hara","smṛtihāraka","bala-ojas-hartṛ","chāyā-vibhramaka","bhūta-preta-nivāraṇa"],"quick_summary":"Identifies four hallmark harms attributed to hostile beings—mental agitation/cessation, memory theft, depletion of strength/ojas, and shadow-omen distortion—so they may be ritually repelled by rakṣā-recitation."}
Dosha: Tridosha
Alamkara Type: Anuprāsa (repetition of -hara/-hāraka/-hartāra) and enumerative style
Concept: Rakṣā through naming and identifying afflictive forces; safeguarding citta, smṛti, and ojas as supports of dharma and well-being.
Application: Use as a diagnostic-ritual frame: when these ‘symptoms’ arise, intensify japa, purity rules, and protective worship rather than panic.
Khanda Section: Raksha-Mantra / Bhuta-Preta-Nivarana (Protective incantations and spirit-affliction removal)
Primary Rasa: bhayānaka
Secondary Rasa: śānta
Visual Art Cues: {"scene_description":"A protected devotee encircled by a subtle aura while shadowy beings attempt to disturb mind and memory; the devotee’s shadow remains steady as the afflictors recoil.","kerala_mural_prompt":"Kerala temple mural style, central sādhaka seated in japa, luminous protective halo, dark bhūta-preta forms dissolving at the perimeter, emphasis on expressive eyes and flat color fields, sacred minimal background","tanjore_prompt":"Tanjore painting, devotee with ornate arch and gold leaf aura, symbolic ‘ojas’ radiance as golden glow, small demon-like figures retreating, rich reds and greens, embossed ornaments","mysore_prompt":"Mysore painting, instructional composition showing four labeled afflictions (citta-vṛtti, smṛti, bala-ojas, chāyā) as allegorical figures being pushed away by mantra-shakti, delicate linework and soft shading","mughal_miniature_prompt":"Mughal miniature, courtly interior where a person in contemplation is assailed by smoky spirits; fine detailing of shadow on the floor remaining intact; subdued palette with precise borders"}
Audio Atmosphere: {"recitation_mood":"protective","suggested_raga":"Bhairav","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: चित्तवृत्तिहरा = चित्तवृत्ति-हराः; बलौजसञ्च = बलौजसम् + च; हर्तारश्छायाविभ्रंशकाश् = हर्तारः + छायाविभ्रंशकाः; विभ्रंशकाश् च = विभ्रंशकाः + च
Related Themes: Agni Purana 269 (Rakṣā-mantra sequence; bhūta-preta-nivāraṇa context)
FAQs
It enumerates specific classes of harmful influences—those that disrupt mental function (citta-vṛtti), memory (smṛti), strength (bala), vital essence (ojas), and even the ‘shadow’ (chāyā)—as targets for a protective rakṣā-mantra meant to repel or neutralize such afflictions.
By combining ritual protection language with quasi-medical categories (bala and ojas) and subtle-body markers (chāyā), it shows how the Agni Purana integrates mantra-vidyā, spiritual pathology, and Ayurveda-adjacent vitality concepts into a single practical framework.
The verse frames mental clarity, memory, and vitality as protectable dharmic assets; guarding them through rakṣā practice is treated as preserving one’s capacity for worship, right action, and disciplined living, thereby reducing susceptibility to harmful influences and karmically destabilizing states.