Bhagavad Gita - Chapter 9 - Shloka (Verse) 17

व्याख्या--[अपनी रुचि, श्रद्धा-विश्वासके अनुसार किसीको भी साक्षात् परमात्माका स्वरूप मानकर उसके साथ सम्बन्ध जोड़ा जाय तो वास्तवमें यह सम्बन्ध सत्के साथ ही है। केवल अपने मन-बुद्धिमें किञ्चिन्मात्र भी संदेह न हो। जैसे ज्ञानके द्वारा मनुष्य सब देश, काल, वस्तु, व्यक्ति आदिमें एक परमात्मतत्त्वको ही जानता है। परमात्माके सिवाय दूसरी किसी वस्तु, व्यक्ति, घटना, परिस्थिति, क्रिया,आदिकी किञ्चिन्मात्र भी स्वतन्त्र सत्ता नहीं है -- इसमें उसको किञ्चिन्मात्र भी संदेह नहीं होता। ऐसे ही भगवान् विराट्रूपसे अनेक रूपोंमें प्रकट हो रहे हैं; अतः सब कुछ भगवान्-ही-भगवान् हैं-- इसमें अपनेको किञ्चिन्मात्र भी संदेह नहीं होना चाहिये। कारण कि 'यह सब भगवान् कैसे हो सकते हैं?' यह संदेह साधकको वास्तविक तत्त्वसे, मुक्तिसे वञ्चित कर देता है और महान् आफतमें फँसा देता है। अतः यह बात दृढ़तासे मान लें कि कार्य-कारणरूपे स्थूल-सूक्ष्मरूप जो कुछ देखने, सुनने, समझने और माननेमें आता है, वह सब केवल भगवान् ही हैं। इसी कार्यकारणरूपसे भगवान्की सर्वव्यापकताका वर्णन सोलहवेंसे उन्नीसवें श्लोकतक किया गया है।]

तथा --, मैं ही इस जगत्को उत्पन्न करनेवाला पिता और उसकी जन्मदात्री माता हूँ तथा मैं ही प्राणियोंके कर्मफलका विधान करनेवाला विधाता और पितामह अर्थात् पिताका पिता हूँ तथा जाननेके योग्य? पवित्र करनेवाला? ओंकार? ऋग्वेद? सामवेद और यजुर्वेद सब कुछ मैं ही हूँ।

Also for this reason, the universal nature of the Lord should be inferred; He says—'Kincha' (Moreover) etc.

'Pavitram'—derived as 'that by which one is purified' (puyate anena), meaning the meritorious action which is the cause of purification; He explains this as 'Pavanam' (The Purifier).

Regarding the Brahman 'to be known' (Veditavya), the means of knowing is the 'Omkara' (which is He). And the authority therein is the 'Rig' etc. By the word 'cha', the Atharva and Angirasa (Vedas) are included.

Moreover—Of 'Asya', meaning of this world consisting of moving and non-moving beings presented by perception etc., I am the 'Father'—the Progenitor; the 'Mother'—the Bearer; the 'Dhata'—the Ordainer (dispenser) of the fruit of action to beings; the 'Grandfather'—the Father of the father.
Also 'Vedyam'—the Brahman etc. which is to be known, and also the means of knowing It, is I alone—He says with 'Pavitram' etc.

'Pavitram' is that by which one is purified (puyate anena)—the Purifier, such as sacrifice, charity, etc.

'Omkara' is the Pranava.

'Rig' is the Rigveda. Similarly for the others.

By the word 'cha', the Atharva and Angirasa are included.

'Dhata'—the Distributor/Diversifier of fruits of actions.

'Vedyam'—the Brahman to be known.

'Pavitram'—the Purifier, such as austerities (Tapas) etc.

Of this world consisting of the moving and non-moving, whatever exists 'here and there' as fatherhood, motherhood, 'dhatritva' (sustainer-hood/ordainer-hood), and grandfatherhood—is I alone.

Here the word 'Dhata' refers to a conscious entity distinct from mother and father who is an instigator of origin.

Whatever is 'Pavitram' (Purifier/Holy) to be known in the Vedas—that is I alone. And the 'Vedaka' (indicator/knower) and the seed of the Vedas—the 'Pranava'—is I alone. And the Veda consisting of Rig, Sama, and Yajur is I alone.

Moreover—'Pita' etc.

'Dhata'—the Ordainer of the fruit of action. 'Vedyam'—the object to be known. 'Pavitram'—the Purifier or of the nature of expiation. 'Omkara'—the Pranava. 'Rig'—the Vedas starting with Rigveda are also I alone. The rest is clear.

In 'Pita aham asya', fatherhood etc. is not stated here in His direct essential form, but rather His being the Inner Controller (Antaryamin) of those recognized as fathers etc. Only then is there consistency with the context—with this intent (Ramanuja) said 'Asya' (Of this world...).

Even in inanimate objects, those specific causes are bodies of the Lord, hence the usage of fatherhood etc. applies to Him therein too.
The word 'Dhata' is well-known as referring to the 'Creator' (particular conscious agent/Brahma); so, anticipating a repetition (since He is already Father), he said 'Atra' (Here...). The idea is based on the 'Go-balivarda maxim' (cattle and bull - generic vs specific).

Since one individual cannot be the father of all, to show the specific relation for each, 'Tatra tatra' (Here and there/Respectively) is used.
'Atra'—meaning because it is mentioned along with Father etc. If it were mentioned with Rudra, Indra, etc., it would refer to the Four-faced Brahma—this is the idea.

Here (Dhata means) being the instigator of origin through 'sustenance' (Dharana) etc., which is the meaning of the root.

Since mere 'knowability' (Vedyatva) is common to all things, and since the syntactic connection of 'Vedya' and 'Pavitra' as adjective-noun is possible and apparent, and there is no contradiction, it should not be abandoned—with this intent he said 'Yat kinchit' (Whatever...). Because it is mentioned after 'knowing' and due to the capacity of purifying, it is stated as 'Veda-vedya' (Knowable in Vedas). To indicate that due to the neuter gender and absence of specification, this includes all unmentioned things knowable by Vedas, the phrase 'Yat kinchit' is used.

To rule out the meaning of a restricted technical term (like Kusa grass for Pavitra), 'Pavanam' (Purifier) is stated.
Now, since it falls in the midst of mentioning related items, to indicate its nature as the correlate (indicator) to the object known (Vedya), 'Vedakashcha' (And the Knower/Indicator - for Omkara) is stated.

Even though Rig, Sama, and Yajur are mentioned separately, what is the intention of mentioning Pranava separately, which is included in them? To this he says 'Veda-bija-bhuta' (Being the seed of the Vedas).

आत्मा कोई अस्पष्ट? अगोचर सत् तत्त्व नहीं कि जो भावरहित? संबंध रहित और गुण रहित हो। यह दर्शाने के लिए कि यही आत्मा ईश्वर के रूप में परम प्रेमस्वरूप है? परिच्छिन्न जगत् के साथ उसके सम्बन्धों को यहाँ दर्शाया गया है। मैं जगत् का पिता? माता? धाता और पितामह हूँ। माता? पिता और धाता इन तीनों से अभिप्राय यह है कि वह जगत् का एकमात्र कारण है और उसका कोई कारण नहीं है। यह तथ्य पितामह शब्द से दर्शाया गया है। परमात्मा स्वयं सिद्ध है।यहाँ विशेष बल देकर कहा गया है कि जानने योग्य एकमेव वस्तु (वेद्य) मैं हूँ। इस बात को सभी धर्मशास्त्रों में बारम्बार कहा गया है आत्मा वह तत्त्व है जिसे जान लेने पर? अन्य सब कुछ ज्ञात हो जाता है। आत्मबोध से अपूर्णता का? सांसारिक जीवन का और मर्मबेधी दुखों का अन्त हो जाता है। देहधारी जीव के रूप में जीने का अर्थ है? अपनी दैवी सार्मथ्य से निष्कासित जीवन को जीना। वास्तव में हम तो दैवी सार्मथ्य के उत्तराधिकारी हैं परन्तु अज्ञानवश जीव भाव को प्राप्त हो गये हैं। अपने इस परमानन्द स्वरूप का साक्षात्कार करना ही वह परम पुरुषार्थ है? जो मनुष्य को पूर्णतया सन्तुष्ट कर सकता है।सम्पूर्ण विश्व के अधिष्ठान आत्मा को वेदों में ओंकार के द्वारा सूचित किया गया है। हम अपने जीवन में अनुभवों की तीन अवस्थाओं से गुजरते हैं जाग्रत्? स्वप्न और सुषुप्ति। इन तीनों अवस्थाओं का अधिष्ठान और ज्ञाता (अनुभव करने वाला) इन तीनों से भिन्न होना चाहिए? क्योंकि ज्ञाता ज्ञेय वस्तुओं से और अधिष्ठान अध्यस्त से भिन्न होता है।इन तीनों अवस्थाओं से भिन्न उस तत्त्व को? जो इन को धारण किये हुये है? उपनिषद् के ऋषियों ने तुरीय अर्थात् चतुर्थ कहा है। इन चारों को जिस एक शब्द के द्वारा वेदों में सूचित किया गया है वह शब्द है । ओम् ही आत्मा है? जिसकी उपासना के लिए भगवान् श्रीकृष्ण की पूजा श्रीमद्भागवत में वर्णित है।प्रणव के द्वारा लक्षित आत्मा ही वेद्य वस्तु है? जो पारमार्थिक सत्य है? जिसको कभी प्रत्यक्ष तो कभी अप्रत्यक्ष अथवा मौनरूप से वेदों में निर्देशित किया गया है। इसलिए यहाँ कहा गया है कि मैं ऋग्वेद? सामवेद और यजुर्वेद हूँ।आगे कहते हैं --

(Objection:) 'Nanu'—Action involves a multitude of 'Karakas' (agents/factors) and is thus dominated by 'difference' (duality); how can it lead to the 'undifferentiated' State of God? (Reply:) To this it is said—from 'Aham kratuh' ending with 'Arjuna' (Verses 16-18).

Action, which depends on means that are imaginarily superimposed (as distinct) on the One indivisible Reality of Brahman, eventually accomplishes 'Oneness' again. Because when Action is established with the realization that 'all Karakas (factors of action) are the Self,' it is 'not far' (i.e., immediate means) to the attainment of the State of God.

And it is said (Spanda Karika 3.16): "This very Power of Action of Shiva, when residing in the Pasu (bound soul), binds him; but when established in its own path and known/realized, it brings about Perfection (Siddhi/Liberation)."

I (Abhinavagupta) have also stated: "The very intellect which at the beginning followed existence and non-existence (duality); at the time of conclusion, that same (intellect) follows existence and non-existence (in a realized way)."

This has been discussed extensively elsewhere, so we stop here.

'Tapamyaham' etc. is stated in the context of the discussion on Non-duality.

Moreover—Of 'this world', i.e., of the entire group of living beings, I am the 'Father'—Progenitor; 'Mother'—Progenitrix; 'Dhata'—Nourisher or the Dispenser of respective fruits of actions; 'Grandfather'—Father of the father.
'Vedyam'—the object to be known.
'Pavitram'—that by which one is purified; the holy cause of purity like bathing in Ganges, Gayatri Japa, etc.

Regarding the Brahman to be known, the means of knowing is 'Omkara'.
'Rig'—that which has feet of fixed number of syllables.
'Sama'—that very (Rig) qualified by song. (Although) the word Sama denotes the song alone, that is a detail.
'Yajur'—that which is devoid of song and has unfixed number of syllables (prose).
This threefold group of Mantras is useful in rituals. By 'cha', Atharva and Angirasa are also included.

The word 'Eva' in 'Aham eva' is for emphasis.

Moreover—Of this world which is My own nature, I alone am the 'Father'—the Producer. 'Mother'—the Womb/Source. 'Dhata'—the Giver of fruits of action. 'Grandfather'—Brahma.

'Vedyam'—the Object to be known by all means like knowledge etc. 'Pavitram'—the Purifier.

'Omkara'—the Seed of Brahman consisting of syllables. 'Rig' etc.—the nature of the three Vedas.

'Pita'—Progenitor; I am of this world. 'Mata'—Progenitrix. 'Dhata'—Dispenser of the fruit of action to living beings. 'Pitamahah'—Father's father.

'Vedyam'—That which is to be known. 'Pavitram'—The Purifier.
'Omkara'. And also 'Rig, Sama, Yajur' (am I).
Moreover—

Moreover—In the Brahma-Yajna (Cosmic Sacrifice), I am the 'Father'—the Progenitor of the world-sacrificer; I am He. And I am the 'Mother'. 'Dhata'—the 'Anvadhata' (one who maintains the sacred fire). And I am the Sacrificer, indeed Brahman; because it was previously formulated in "Brahmana hutam" (Gita 4.24).

And I am the 'Grandfather'—since in Smarta Shraddha, three ancestors are prescribed.
Therein, the 'Vedyam'—the form of the Sacrifice—is I alone. 'Pavitram'—the Purifier, the form of expiation etc., is I.

'Omkara'—I am the one named Pranava, uttered at the beginning of Mantras.
Therein, 'Rig, Sama, Yajur' also—'Rig' means a sentence bound by feet (meter); 'Sama' means a sentence accompanied by song; 'Yajur' means a sentence devoid of feet and song. The word 'cha' collects the Atharva and Angirasa. That Triad is I alone.

पिता father? अहम् I? अस्य of this? जगतः world? माता mother? धाता the dispenser of the fruits of actions? पितामहः grandfather? वेद्यम् the (one) thing to be known? पवित्रम् the purifier? ओंकारः the Omkara? ऋक् Rik? साम Sama? यजुः Yajus? एव also? च and.Commentary Dhata Supporter or sustainer by dispenser of the fruits of actions.Isvara or the Saguna Brahman is the father. MulaPrakriti or the primordial Nature is the mother. The pure Satchidananda Para Brahman (ExistenceKnowledgeBliss Absolute) is the grandfather.Vedyam The one thing to be known. This is the Supreme Being.Pavitram Purifier. I am of the form of a bath in the holy river Ganga and the Gayatri Japa which purify the aspirants externally and internally.Cha and. This includes the AtharvanaVeda also. (Cf.XIV.3)

Asya, of this; jagatah, world; aham, I; am pita, the father; mata, the mother; dhata, ordainer, dispenser of the results of their actions to the creatures; (and the) pirtamahah, grand-father. I am the vedayam, knowable-that which has to be known; the pavitram, sanctifier; [Virtuous actions.] and the onkarah, syllable Om; eva ca, as also Rk, Sama and Yajus. [Brahman, which has to be known, is realizable through Om, regarding which fact the three Vedas are the authority. The ca (as also) is suggestive of the Atharva-veda.]
Moreover,

Of the world consisting of mobile and immobile entities, I alone am the father, mother, creator and grandfather. Here the term Dhatr stands for one other than the parents who helps in the birth of a particular person. Whatever is known from theVedas as purifying, I alone am that. I am the Pranava, which originates knowledge and forms the seed of the Vedas. I am the Veda comprising Rk, Saman and Yajus.