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Shloka 8

Uddhava’s Departure to Badarikāśrama and Vidura’s Turn Toward Maitreya

वाम ऊरावधिश्रित्य दक्षिणाङ्‌घ्रि सरोरुहम् । अपाश्रितार्भकाश्वत्थमकृशं त्यक्तपिप्पलम् ॥ ८ ॥

vāma ūrāv adhiśritya dakṣiṇāṅghri-saroruham apāśritārbhakāśvattham akṛśaṁ tyakta-pippalam

The Lord sat at ease, leaning against a young banyan tree, His right lotus foot resting upon His left thigh. Though He had renounced all household comforts, He appeared serene and cheerful in that posture.

vāmamleft
vāmam:
Karma (कर्म)
TypeAdjective
Rootvāma (प्रातिपदिक)
FormNapumsaka, Dvitīyā (2nd/द्वितीया), Ekavacana; viśeṣaṇa of ūru
ūrāvon the thigh
ūrāv:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootūru (प्रातिपदिक)
FormPuṁliṅga, Saptamī (7th/सप्तमी), Ekavacana (Vedic/poetic locative form)
adhiśrityahaving rested upon
adhiśritya:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootadhi-√śri (धातु)
FormKtvā-pratyaya (absolutive/क्त्वा), avyaya; ‘having rested/leaned upon’
dakṣiṇa-aṅghri-saroruhamthe lotus-like right foot
dakṣiṇa-aṅghri-saroruham:
Karma (कर्म)
TypeNoun
Rootdakṣiṇa (प्रातिपदिक) + aṅghri (प्रातिपदिक) + saroruha (प्रातिपदिक)
FormNapumsaka, Dvitīyā (2nd/द्वितीया), Ekavacana; ṣaṣṭhī-tatpuruṣa: ‘(of) right foot’ + karmadhāraya sense ‘lotus-like’
apāśrita-arbhaka-aśvattham(one) resorted to by the child (i.e., with the child taking refuge)
apāśrita-arbhaka-aśvattham:
Karma (कर्म)
TypeAdjective
Rootapāśrita (कृदन्त, a- + ā-√śri) + arbhaka (प्रातिपदिक) + aśvattha (प्रातिपदिक)
FormPuṁliṅga, Dvitīyā (2nd/द्वितीया), Ekavacana; bahuvrīhi-like adjectival usage: ‘having taken refuge in a child (arbha-ka)’ qualifying the subject (the Lord)
akṛśamnot lean; robust
akṛśam:
Karma (कर्म)
TypeAdjective
Roota-kṛśa (प्रातिपदिक)
FormPuṁliṅga, Dvitīyā (2nd/द्वितीया), Ekavacana; viśeṣaṇa (not emaciated)
tyakta-pippalamhaving given up pippala
tyakta-pippalam:
Karma (कर्म)
TypeAdjective
Roottyakta (कृदन्त, √tyaj) + pippala (प्रातिपदिक)
FormPuṁliṅga, Dvitīyā (2nd/द्वितीया), Ekavacana; karmadhāraya/tatpuruṣa: ‘having abandoned the pippala (fruit/leaves)’

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Lord’s sitting posture — keeping His back against the newly grown banyan tree — is also meaningful. Aśvattha, the banyan tree, is so called because the tree does not die very quickly; it continues to live for many, many years. His legs and their energies are the material ingredients, which are five in all: earth, water, fire, air and sky. The material energies represented by the banyan tree are all products of His external potency and are therefore kept to His back. And because this particular universe is the smallest of all, the banyan tree is therefore designated as small, or as a child. Tyakta-pippalam indicates that He had now finished His pastimes in this particular small universe, but since the Lord is absolute and eternally blissful, there is no difference between His leaving or accepting something. The Lord was now prepared to leave this particular universe and go into another, just as the sun rises on one particular planet and sets in another simultaneously but does not change its own situation.

L
Lord Viṣṇu (Garbhodakaśāyī Viṣṇu)

FAQs

This verse highlights Viṣṇu’s lotus-like foot as a sheltering, nourishing refuge—even a small banyan tree thrives by taking shelter there—showing the Lord’s feet as the source of protection and sustenance.

Śukadeva describes the Lord’s cosmic form in yogic repose; the banyan tree imagery emphasizes that whatever takes shelter of Him—directly at His feet—flourishes by His divine support.

Cultivate daily refuge through bhakti practices—remembering the Lord, chanting His names, and aligning choices with dharma—trusting that sincere dependence on Him strengthens spiritual growth.