सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः।तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता॥
sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥtāsāṃ brahma mahad yonir ahaṃ bīja-pradaḥ pitā
Word by word
The verse says
Whatever forms are produced in any womb, Arjuna, the great nature is their womb, and I am the father who gives the seed.
In plain words
Sarva-yoniṣu — in all wombs. Every kind of birth, in every kind of being.
Not humans. Everything that is born of anything.
And the same claim as the verse before, widened until nothing is left out of it.
Where you've felt this · in parenting
Your mother's friend fosters children, and the same question comes at her every time: how can you love children who are not yours. She says she has never worked out what that sentence means. The question assumes a distinction she stopped being able to find years ago.
Going deeper
Extending fatherhood to every birth of every kind is a claim with consequences the chapter does not spell out.
If the seed in every womb is the same, then the differences between beings are differences in the field rather than in what seeded it. A dog, a tree and a person differ in nature, not in origin. This is the same structure as Chapter 13's one knower in every field, stated in the language of birth.
It also underwrites what Chapter 5 said about seeing a brahmin, a cow and an elephant with the same eye.
The practical edge is sharper than it looks. Any hierarchy of beings you carry — and everybody carries one — is being described here as a ranking of fields. Whatever the ranking is good for, and some of them are useful, it says nothing about the origin of anything in it.