B.G 10.02 and 03

न मे विदुः सुरगणाः प्रभवं न महर्षयः। अहमादिर्हि देवानां महर्षीणां च सर्वतः ॥२॥

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

[न (na) - not; मे (me) - my; विदुः (viduḥ) - know; सुर-गणाः (sura-gaṇāḥ) - the hosts of gods; प्रभवं (prabhavaṁ) - origin, manifestation; न (na) - nor; महर्षयः (maharṣayaḥ) - the great sages. अहम् (aham) - I; आदिः (ādiḥ) - the beginning; हि (hi) - indeed; देवानाम् (devānām) - of the gods; महर्षीणां (maharṣīṇāṁ) - and of the great sages; च (ca) - and; सर्वतः (sarvataḥ) - in all respects.]

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.

यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥३॥

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

[यो (yaḥ) - who; माम् (mām) - Me; अजम् (ajam) - unborn; अनादिं (anādim) - the cause of all; च (ca) - and; वेत्ति (vetti) - knows; लोक-महेश्वरम् (loka-maheśvaram) - the great Lord of the Universe; असंमूढः (asaṁmūḍhaḥ) - undeluded; सः (saḥ) - he; मर्त्येषु (martyeṣu) - among mortals; सर्व-पापैः (sarva-pāpaiḥ) - from all sins; प्रमुच्यते (pramucyate) - is freed.]

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.

प्रभवं प्रभावम् मदीयां जगदुत्पत्तिं वा। तद्वशत्वात् तस्येत्युच्यते। यद्यस्ति तर्हि देवादयोऽपि जानन्ति सर्वज्ञत्वात्। अतो नास्तीति भावः। "अहमादिर्हि" इति तु उत्पत्तिरपि यस्य वशा कुतः तस्य जनिः इति ज्ञापनार्थम्।

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।

[प्रभवम् (prabhavam) - origin; प्रभावम् (prabhāvam) - power, influence; मदीयां (madīyāṁ) - My own; जगत्-उत्पत्तिं (jagat-utpattiṁ) - the creation of the world; वा (vā) - or; तद्वशत्वात् (tad-vaśatvāt) - due to being under His control; तस्य (tasya) - of Him; इति (iti) - thus; उच्यते (ucyate) - it is said. यदि (yadi) - if; अस्ति (asti) - there is; तर्हि (tarhi) - then; देव-आदयः (deva-ādayaḥ) - the gods and others; अपि (api) - also; जानन्ति (jānanti) - know; सर्वज्ञत्वात् (sarvajñatvāt) - due to omniscience. अतः (ataḥ) - therefore; न अस्ति (na asti) - there is not; इति (iti) - thus; भावः (bhāvaḥ) - the implication. "अहमादिः हि" (aham ādiḥ hi) - "For I am the beginning"; इति (iti) - thus; तु (tu) - but; उत्पत्तिः अपि (utpattiḥ api) - even the origin; यस्य (yasya) - of whom; वशा (vaśā) - under the control; कुतः (kutaḥ) - how can there be; तस्य (tasya) - for Him; जनिः (janiḥ) - birth; इति (iti) - thus; ज्ञापनार्थम् (jñāpanārtham) - for the purpose of conveying.]

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?

"अहं सर्वस्य जगतः प्रभवः प्रलयः"

"ahaṁ sarvasya jagataḥ prabhavaḥ pralayaḥ"

[अहम् (aham) - I; सर्वस्य (sarvasya) - of all; जगतः (jagataḥ) - of the world (the universe); प्रभवः (prabhavaḥ) - the origin, source; प्रलयः (pralayaḥ) - the dissolution, end.]

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

इति चोक्तम्।

iti coktam।

[इति (iti) - thus; च (ca) - and; उक्तम् (uktam) - has been said.]

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

उक्तं चैतत् सर्वं अन्यत्रापि-

uktaṁ caitat sarvaṁ anyatrāpi -

[उक्तं (uktaṁ) - stated; च (ca) - and; एतत् (etat) - this; सर्वं (sarvaṁ) - all; अन्यत्र (anyatra) - elsewhere; अपि (api) - also.]

The same fact is stated in other places also:

"को अद्धा वेद क इह प्र वोचत् कुत आजाता कुत इयं विसृष्टिः। अर्वाग् देवा अस्य विसर्जनेनाथा को वेद यत आ बभूव॥"

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

[को (kaḥ) - who; अद्धा (addhā) - truly, indeed; वेद (veda) - knows; कः (kaḥ) - who; इह (iha) - here (in this world); प्र (pra) - forth; वोचत् (vocata) - can declare, speak; कुतः (kutaḥ) - from where; आजाता (ājātā) - born, arisen; कुतः (kutaḥ) - from where; इयं (iyaṁ) - this; विसृष्टिः (visṛṣṭiḥ) - creation, emanation. अर्वाक् (arvāk) - later than; देवाḥ (devāḥ) - the gods; अस्य (asya) - of this; विसर्जने (visarjane) - in the act of creation; अथ (athā) - then; कः (kaḥ) - who; वेद (veda) - knows; यत् (yat) - whence; आ (ā) - from which; बभूव (babhūva) - it came to be.]

"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?"

इति।

iti।

[इति (iti) - thus.]

- stated thus (Rig 10.129)

"न तत्प्रभावं ऋुषयश्चदेवा विदुः कुतोऽन्येऽल्पधृतिप्रमाणाः।"

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

[न (na) - not; तत्-प्रभावं (tat-prabhāvaṁ) - His power; ऋषयः (ṛṣayaḥ) - the sages; च (ca) - and; देवाः (devāḥ) - the gods; विदुः (viduḥ) - know; कुतः (kutaḥ) - how (can); अन्ये (anye) - others; अल्प-धृति-प्रमाणाः (alpa-dhṛti-pramāṇāḥ) - of little steadiness and understanding.]

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

इति ऋुग्वेदखिलेषु।

iti r̥ugvedakhileṣu।

[इति (iti) - thus; ऋुग्वेद (ṛgveda) - the Ṛgveda; अखिलेषु (akhileṣu) - in all (its sections or entirety).]

- stated thus in the Ṛigveda (Rig 10.129).

अन्यस्त्वर्थो "यो मामजम्" इति वाक्यादेव ज्ञायते ॥२॥

anyastvartho "yo māmajam" iti vākyādeva jñāyate ॥2॥

[अन्यः (anyaḥ) - different; तु (tu) - but; अर्थः (arthaḥ) - meaning; "यो माम अजम्" (yo mām ajam) - "he who [knows] Me as unborn"; इति (iti) - thus; वाक्यात् (vākyāt) - from the sentence; एव (eva) - indeed; ज्ञायते (jñāyate) - is known.]

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."

अनः चेष्टयिता आदिश्च सर्वस्य इति अनादिः। अजत्वेन सिद्धेः इतरस्य ॥३॥

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

[अनः (anaḥ) - the word 'anaḥ' means; चेष्टयिता (ceṣṭayitā) - one who is caused to act, agent of activity; आदिः (ādiḥ) - the word 'ādiḥ' indicates; च (ca) - and; सर्वस्य (sarvasya) - of all; इति (iti) - thus; अनादिः (anādiḥ) - beginningless. अजत्वेन (ajatvena) - by the state of being unborn; सिद्धेः (siddheḥ) - due to being established; इतरस्य (itarasya) - of the other (i.e., of others, not Him).]

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 repetition defect).