B.G 10.02 and 03

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.

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.

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?

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

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

And all this has been stated elsewhere as well:

"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?"

- stated thus (Rig 10.129)

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

- stated thus in the Ṛgveda (Reg 10.129).

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."

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.

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

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