Shloka 41

मन्वन्तर-क्रमः (अतीत-सप्तमन्वन्तराः) तथा मन्वन्तरावताराः

Devanagari script

चाक्षुषे चान्तरे देवो वैकुण्ठः पुरुषोत्तमः विकुण्ठायाम् असौ जज्ञे वैकुण्ठैर् दैवतैः सह

Transliteration

cākṣuṣe cāntare devo vaikuṇṭhaḥ puruṣottamaḥ vikuṇṭhāyām asau jajñe vaikuṇṭhair daivataiḥ saha

Translation

In the Cākṣuṣa Manvantara, the Supreme Person, Lord Vaikuṇṭha, manifested from Vikuṇṭhā, together with the deities known as the Vaikuṇṭhas.

Word by Word

• चाक्षुषे: in the Cākṣuṣa (Manvantara)
• चाक्षुषे: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: cākṣuṣa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; विशेष्य-स्थान: मन्वन्तर-निर्देश (locative of time)

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• अन्तरे: in the interval/period
• अन्तरे: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: antara (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; काल-अधिकरण (locative of time)

• देवः: the god
• देवः: Karta (Subject/कर्ता)
• Type: Noun
• Root: deva (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

• वैकुण्ठः: Vaikuṇṭha
• वैकुण्ठः: Karta (Subject/कर्ता)
• Type: Noun
• Root: vaikuṇṭha (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; देवस्य नाम (apposition)

• पुरुषोत्तमः: the Supreme Person
• पुरुषोत्तमः: Karta (Subject/कर्ता)
• Type: Noun
• Root: puruṣa + uttama (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; षष्ठी-तत्पुरुष (puruṣāṇām uttamaḥ)

• विकुण्ठायाम्: in Vikuṇṭhā
• विकुण्ठायाम्: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: vikuṇṭhā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; स्थान-अधिकरण (locative of place)

• असौ: he (that one)
• असौ: Karta (Subject/कर्ता)
• Type: Noun
• Root: adas (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; सर्वनाम (pronoun)

• जज्ञे: was born
• जज्ञे: Kriya (Action/क्रिया)
• Type: Verb
• Root: √jan (धातु)
• Form: लिट् (Perfect/लिट्), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद

• वैकुण्ठैः: with the Vaikuṇṭhas
• वैकुण्ठैः: Sahakari (Accompaniment/सहकारी)
• Type: Noun
• Root: vaikuṇṭha (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/तृतीया), बहुवचन; सह-योगे (instrumental of accompaniment)

• दैवतैः: with the deities
• दैवतैः: Sahakari (Accompaniment/सहकारी)
• Type: Noun
• Root: daivata (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/तृतीया), बहुवचन; सह-योगे

• सह: together with
• सह: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: saha (अव्यय)
• Form: सह-अव्यय (postposition meaning 'with')

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Manvantara-wise manifestations of Viṣṇu and their role in preserving creation.

Teaching: Cosmological

Quality: authoritative

Cosmological Context

Creation Stage: Manvantara

Manvantara: Cakshusha

Philosophical Teaching

Concept: Viṣṇu manifests in specific Manvantaras in forms suited to the protection and ordering of beings.

Vedantic Theme: Dharma

Application: Contemplate history and personal life as guided by periodic divine interventions that restore order and meaning.

Vishishtadvaita: The transcendent Lord freely assumes accessible forms while remaining supreme, acting for the welfare of His dependent beings (cit and acit).

Vaishnava Theology

Vishnu Form: Narayana

Bhakti Type: Shanta

Characters & Entities

• Vishnu (Vaikuṇṭha, Puruṣottama)
• Cākṣuṣa Manu
• Vikuṇṭhā
• Vaikuṇṭha deities (Vaikuṇṭhas)

FAQs

What is the significance of the Cākṣuṣa Manvantara in the Vishnu Purana?

It is one of the successive cosmic administrations (Manvantaras) in which Vishnu presides in a particular form; here, he is described as manifesting as Vaikuṇṭha during Cākṣuṣa Manu’s era.

How does Sage Parāśara explain Vishnu’s appearances across Manvantaras?

Parāśara presents them as ordered manifestations aligned with cosmic governance—Vishnu remains the Supreme Person while adopting distinct names/forms and associated divine hosts in each Manvantara.

What is the theological importance of calling Vishnu ‘Puruṣottama’ here?

It emphasizes that even when he ‘is born’ in a Manvantara narrative, he is not a limited being—he is the transcendent Supreme Reality who manifests for sustaining dharma and cosmic order.