Agni Purana — Dharma-shastra, Shloka 16
Chapter 150 — Manvantarāṇi (The Manvantaras) and the Purāṇic Map of Vedic Transmission
धर्मसावर्णिकश्चाथ विहङ्गाद्यास्तदा सुराः गणेशश्चेन्द्रो नश् चराद्या मुनयः पुत्रकामयोः
dharmasāvarṇikaścātha vihaṅgādyāstadā surāḥ gaṇeśaścendro naś carādyā munayaḥ putrakāmayoḥ
ಆಗ ‘ಧರ್ಮ-ಸಾವರ್ಣಿಕ’ ಮನುವಾಗುವನು. ದೇವರುಗಳು ವಿಹಂಗ ಮೊದಲಾದವರು; ಗಣೇಶನ ಉಲ್ಲೇಖವೂ ಇದೆ. ಇಂದ್ರನು ‘ನಶ್’ ಎಂದು ಕರೆಯಲ್ಪಡುವನು; ಪುತ್ರಕಾಮ್ಯ ಕರ್ಮಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ಮುನಿಗಳು ‘ಚರ’ ಮೊದಲಾದವರು ಆಗುವರು.
Lord Agni (narrating the Purāṇic compendium to Vasiṣṭha in the Agni Purāṇa’s framing dialogue)
Vidya Category: {"primary_vidya":"Cosmology","secondary_vidya":"Vrata","practical_application":"Identifies the Manvantara’s Manu/Indra/Deva/Ṛṣi sets and hints at putrakāmeṣṭi/putrakāmya rites (son-desiring observances), useful for linking cosmological catalogues with ritual motivations in Purāṇic practice.","sutra_style":true}
Encyclopedic Reference: {"reference_type":"Description","entry_title":"Dharmasāvarṇika Manvantara: Vihaṅga devas, Indra Naś, Cara-ādi sages and putrakāmya context","lookup_keywords":["Dharmasāvarṇika","Vihaṅga devāḥ","Naś Indra","Carādyā munayaḥ","putrakāmya"],"quick_summary":"States Dharmasāvarṇika as Manu, names the deva-host led by Vihaṅga, identifies Indra as Naś, and associates the Cara-ādi sages with rites undertaken by those desiring offspring."}
Concept: Dharma is upheld through epochal order (Manu/Indra/gaṇas) and through sanctioned desires (putra-kāmanā) pursued via rite rather than adharma.
Application: Frames progeny-seeking as a dharmic pursuit when aligned with prescribed ritual discipline and guidance of ṛṣis.
Khanda Section: Prajā-sarga & Manvantara Genealogies (Cosmology/Manu-lineages)
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"A Manvantara assembly with Dharmasāvarṇika Manu presiding; Vihaṅga-led deva-host depicted with bird symbolism; Indra Naś seated with insignia; sages Cara-ādi instruct a couple performing a putrakāmya rite; Gaṇeśa appears as an auspicious presence.","kerala_mural_prompt":"Kerala mural, Dharmasāvarṇika Manu in central sabhā, Vihaṅga devas with stylized bird emblems, Indra Naś with royal posture, Cara-ādi sages guiding a yajña for progeny, Gaṇeśa in a corner as maṅgala-devatā, rich reds/ochres.","tanjore_prompt":"Tanjore, gold-arched throne for Manu, Gaṇeśa with heavy gold ornament as auspicious icon, yajña scene with couple and sages, Vihaṅga devas as attendants with bird motifs, luminous gold detailing.","mysore_prompt":"Mysore, instructional ritual scene: sages explaining putrakāmya procedure to householders beside a small altar, Manu/Indra shown in inset panels as epoch markers, neat labels and soft gold highlights.","mughal_miniature_prompt":"Mughal miniature, narrative folio: foreground householders at a fire-altar receiving counsel from Cara-ādi sages, background celestial court with Manu and Indra Naś, Gaṇeśa as a small auspicious vignette, fine architectural detailing."}
Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Khamas","pace":"medium","voice_tone":"instructional"}
Sandhi Resolution Notes: dharmasāvarṇikaścātha = dharma-sāvarṇikaḥ + ca + atha; vihaṅgādyāstadā = vihaṅgādyāḥ + tadā; gaṇeśaścendro = gaṇeśaḥ + ca + indraḥ. The segment ‘naś’ is transmitted as such; interpreted as enclitic naḥ (asmad) though context is list-like.
Related Themes: Agni Purana: vrata/putrakāmya-related observances in ritual sections (where present); Agni Purana: Gaṇeśa-related invocatory passages (scattered stotra/mantra contexts)
FAQs
It functions as a Manvantara-catalog entry: it identifies the Manu, the leading deva-group, the named Indra, and the associated sages—framing how ritual lineages (including putra-kāma/son-desiring contexts) are situated within cosmic time-cycles.
By indexing cosmic administration—Manus, Indras, deva-groups, and rishi-lineages—the text supplies a reference-grid used across Purāṇic topics (ritual timing, genealogies, mythic history), exemplifying its compendium style.
Placing deities and sages within a Manvantara teaches that dharma and ritual efficacy are understood within ordained cosmic cycles; aligning one’s rites (including putra-kāma intentions) with this order is presented as harmonizing action with cosmic governance.