mātā ca pārthavīnāṁ pitā devānāmṛcāmṛta. guroḥ ca hanuḥ pitā hyasya yasya yasya yathā śarīram // 17 //
“The Earth is the mother of all Pārvatī-like beings, the Vedas are the father of the celestial beings, the preceptor's teeth is the father and the body depends on who and how.”
Structure
mātā ca pārthavīnāṁ pitā devānāṁ ṛcām ṛta guroḥ ca hanuḥ pitā hi asya yasya yasya yathā śarīram
mātā (mother) ca (and) pārthavīnāṁ (of the earth) pitā (father) devānāṁ (of the gods) ṛcām (of Vedic mantras) ṛta (mixed with) guroḥ (of the teacher) ca (and) hanuḥ (the jaw) pitā (father) hi (indeed) asya (of this) yasya yasya (of whom) yathā (as) śarīram (the body)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| mātā | mātā | noun | nominative · singular · feminine | mother |
| ca | ca | indeclinable | — | and |
| pārthavīnāṁ | pārthavīnāṁ | noun | genitive · plural · feminine | of the princesses or Pārvatīs |
| pitā | pitā | noun | nominative · singular · masculine | father |
| devānāṁ | devānāṁ | noun | genitive · plural · masculine | of the gods |
| ṛcām | ṛcām | noun | genitive · plural · feminine | of the Vedic hymns |
| ṛta | ṛta | indeclinable | — | honey-like, ambrosial |
| guroḥ | guroḥ | noun | genitive · singular · masculine | of the teacher |
| ca | ca | indeclinable | — | and |
| hanuḥ | hanuḥ | noun | nominative · singular · masculine | jaw |
| pitā | pitā | noun | nominative · singular · masculine | father |
| hi | hi | indeclinable | — | indeed, surely |
| asya | asya | pronoun | genitive · singular · masculine | of this |
| yasya | yasya | pronoun | genitive · singular · masculine | whose |
| yasya | yasya | pronoun | genitive · singular · masculine | whose |
| yathā | yathā | indeclinable | — | as |
| śarīram | śarīram | noun | nominative · singular · neuter | body |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse, BG 9.17, underscores the non-dual nature of reality by positing the Earth as the mother of all earthly beings and the Vedas as the father of celestial beings. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that these metaphors point to the ultimate reality, Brahman, as the sole source of all existence. The preceptor's role, symbolized by the teeth, signifies the instrument of knowledge that reveals this truth. The body, contingent upon individual existence, is a temporary manifestation of this ultimate reality, thereby reinforcing the brahman-ātman identity. This interpretation aligns with Shankara's non-dualistic philosophy, where all distinctions, including those between the individual self (jīva) and the ultimate reality (Brahman), are transcended.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of devotion and the relationship between the individual self (jīva) and God (Īśvara). Rāmānujācārya, in his commentary, notes that the Earth as the mother and the Vedas as the father symbolize the nurturing and guiding aspects of God's nature towards all beings. The preceptor, as the representative of God, guides the devotee towards the path of knowledge and devotion. This verse, for Rāmānujācārya, highlights the dependency of the individual on God for both earthly and spiritual sustenance, underscoring the importance of bhakti (devotion) as the means to realize one's true nature and relation with God.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, brought out the universal and practical applicability of this verse, emphasizing the unity and interconnectedness of all existence. He saw the Earth as a symbol of the universal motherhood, nurturing all beings, and the Vedas as representing the eternal wisdom that guides human beings towards their highest potential. The preceptor's role, in this context, is that of a guide who helps in unfolding this innate potential. Vivekānanda connected this verse to the contemporary need for recognizing and respecting the universal principles that govern human existence, advocating for a life of service, self-realization, and harmony with nature. This interpretation aligns with his vision of a universal religion that transcends sectarian boundaries.