हरिर्देहभृतामात्मा स्वयं प्रकृतिरीश्वर: ।
तत्पादमूलं शरणं यत: क्षेमो नृणामिह ॥
harir deha-bhṛtām ātmā svayaṁ prakṛtir īśvaraḥ |
tat-pāda-mūlaṁ śaraṇaṁ yataḥ kṣemo nṛṇām iha ||
(Śrīmad Bhāgavatam: 4.29.50)
[Rendering as per Śrīdhara Svāmī’s commentary:] “Hari is the Ātmā and Īśvara of [all] embodied beings, as he himself [i.e., independently] is the origin [of them all]. [Thus,] The soles of his feet are the shelter because of which all human beings’ preservation occurs here [i.e., in this world].”
[Rendering as per Viśvanātha Cakravartī’s commentary:] “Hari himself is the Ātmā, origin, and Īśvara of [all] embodied beings. [Thus,] The soles of his feet are the shelter because of which all human beings’ preservation occurs here [i.e., in this world].”
Commentary
deha-bhṛtām ātmeti | tat toṣaṁ vinā svasya kathaṁ santoṣo bhavatv iti bhāvaḥ | prakṛtir īśvara iti prakṛti-puruṣau sarva-jagan-mātā-pitarāv api harir evety arthaḥ |
(Sārārtha-varśinī-ṭīkā)
“[Hari] ‘The Ātmā of [all] embodied beings’ (deha-bhṛtām ātmā) means that without his satisfaction, how can one’s own satisfaction come about? [It cannot.] This is the purport. ’The origin and Īśvara’ (prakṛtir īśvaraḥ)—Hari is indeed also prakṛti and puruṣa, the mother and father of the entire world. This is the meaning.”