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
என் சித்தவிருத்திகளைப் பறிப்போர், என் நினைவாற்றலைக் கவர்வோர், என் பலமும் பிராண-தேஜஸும் அபகரிப்போர், என் நிழலை விகாரப்படுத்தி அல்லது மறையச் செய்வோர்—அவர்கள் அனைவரும் என்னை விட்டு அகலட்டும்.
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.