B.G 10.02 and 03

na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ। ahamādirhi devānāṁ maharṣīṇāṁ ca sarvataḥ ॥2॥

Neither the hosts of gods nor the great sages know My origin, for I am indeed the source of the gods and the great sages in every way.

yo māmajamanādiṁ ca vetti lokamaheśvaram। asaṁmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ॥3॥

He who knows Me as unborn, the cause of all, and the great Lord of the Universe - being undeluded, he is freed from all sins among mortals.

Gīta Bhāshya 10.02 and 03

'prabhavam' - the origin, aspect of the Lord which influences the creation of the Universe and such activities. 'ajam' - unborn; 'anādim' - is the cause of all.

prabhavaṁ prabhāvam madīyāṁ jagadutpattiṁ vā। tadvaśatvāt tasyetyucyate। yadyasti tarhi devādayo'pi jānanti sarvajñatvāt। ato nāstīti bhāvaḥ। "ahamādirhi" iti tu utpattirapi yasya vaśā kutaḥ tasya janiḥ iti jñāpanārtham।

The word 'prabhavam', i.e. 'Origin' implies 'the aspect of mine which influences (prabhāvam) the creation of the Universe and such activities'. It is said to be His, as all this is under His control. If an origin truly existed for Him, then even the gods would know it due to their supposed omniscience. Hence, the implication is that there is no origin. The phrase "For I am the beginning" is intended to show that even the process of creation itself is subject to His will - so how could He have a birth?

"ahaṁ sarvasya jagataḥ prabhavaḥ pralayaḥ"

"I am the origin and the dissolution of the entire universe."

iti coktam।

- it is stated thus as well (B.G 7.7).

uktaṁ caitat sarvaṁ anyatrāpi -

And all this has been stated elsewhere as well:

"ko addhā veda ka iha pra vocat kuta ājātā kuta iyaṁ visr̥ṣṭiḥ। arvāg devā asya visarjanenāthā ko veda yata ā babhūva॥"

"Who truly knows, who here can declare, whence was this creation born, from where did it arise? Even the gods came after the creation - so who knows from where it has come?"

iti।

- stated thus (Rig 10.129)

"na tatprabhāvaṁ r̥uṣayaścadevā viduḥ kuto'nye'lpadhr̥tipramāṇāḥ।"

"Neither the sages nor the gods know His power - how, then, could others of limited steadiness and understanding know it?"

iti r̥ugvedakhileṣu।

- stated thus in the Ṛgveda (Reg 10.129).

anyastvartho "yo māmajam" iti vākyādeva jñāyate ॥2॥

A different aspect of the Lord, that he is unborn, comes to light from the next verse which states - 'yo māmajam', i.e. "He who knows Me as unborn."

anaḥ ceṣṭayitā ādiśca sarvasya iti anādiḥ। ajatvena siddheḥ itarasya ॥3॥

He is called 'anādi', i.e. beginningless, as he is 'anaḥ', i.e. cause to act, for 'ādiḥ', i.e. for all. In the current context 'ādiḥ' does not mean origin, as the word 'aja' is famously known to mean 'unborn', (and thus will result in repetion defect).

Gīta Tātparya 10.02 and 03

The mention 'suragaṇā', i.e. hosts of gods is to indicate indirectly (His superiority over all else). 'anādi' - even before 'anila' i.e. life breath principle.

upalakṣaṇārthaṁ suragaṇā ityādi ॥1,2॥

The mention of the hosts of gods and so on is to indicate indirectly (His superiority over all else).

anasyāpi ādiḥ anādiḥ ॥3॥

The word 'anādi' in the current context means even before 'anila' i.e. life breath principle.