B.G 13.13

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते। अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३॥

jñeyaṃ yat tat pravakṣyāmi yat jñātvā'mṛtam aśnute। anādimat paraṃ brahma na sat tan nāsad ucyate ॥13॥

[ज्ञेयं (jñeyam) - to be known; यत् (yat) - which; तत् (tat) - that; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; अमृतम् (amṛtam) - immortality; अश्नुते (aśnute) - attains; अनादिमत् (anādimat) - without beginning; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; न (na) - not; सत् (sat) - existent; तत् (tat) - that; न (na) - not; असत् (asat) - non-existent; उच्यते (ucyate) - is called;]

I will explain what is to be known, which, when understood, leads to immortality. That supreme Brahman, without beginning, is described as neither existent nor non-existent.

Gīta Tātparya 13.13

anādimat - indicates not only the Lord as having no beginning but also as the ultimate cause. Testimonials are provided that declare Lord Janardana as the Supreme Brahman due to the fullness of qualities. He transcends both form and formlessness, and thus is described as neither existing nor non-existing. He is known through the Vedas and is beyond the grasp of men due to limitation in their capabilities.

अनादीत्युक्ते स्वयं कारणं न भवतीत्याशङ्का स्यादिति तन्निवृत्त्यर्थंमनादिमदित्याह।

anādītyukte svayaṃ kāraṇaṃ na bhavatītyāśaṅkā syāditi tannivṛttyarthaṃmanādimadityāha।

[अनादी (anādi) - without beginning; इत्युक्ते (ityukte) - thus said; स्वयं (svayaṃ) - self; कारणं (kāraṇaṃ) - cause; न (na) - not; भवति (bhavati) - becomes; इति (iti) - thus; आशङ्का (āśaṅkā) - doubt; स्यात् (syāt) - might be; इति (iti) - thus; तत् (tat) - that; निवृत्त्यर्थं (nivṛttyarthaṃ) - for removal; अनादिमत् (anādimat) - having no beginning; इति (iti) - thus; आह (āha) - said;]

When it is stated as 'without beginning' (anādi), there could be a doubt that it implies Brahman himself is not the cause. To address this doubt, it is clarified by saying 'having no beginning' (anādimat).

"मुख्यतो गुणपूर्णत्वात् परं ब्रह्म जनार्दनः। मूर्तामूर्तव्यतीतत्वात् न सन्नैवासदुच्यते॥"

"mukhyato guṇapūrṇatvāt paraṃ brahma janārdanaḥ। mūrtāmūrtavyatītatvāt na sannaivāsaducyate॥"

[मुख्यतः (mukhyataḥ) - primarily; गुणपूर्णत्वात् (guṇapūrṇatvāt) - due to fullness of qualities; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; जनार्दनः (janārdanaḥ) - Janardana; मूर्त (mūrta) - with form; अमूर्त (amūrta) - without form; व्यतीतत्वात् (vyatītatvāt) - due to transcendence; न (na) - not; सत् (sat) - existence; न (na) - not; असत् (asat) - non-existence; उच्यते (ucyate) - is said;]

"Primarily, Lord Janardana is the Supreme Brahman due to the fullness of qualities. He transcends both form and formlessness, and thus is described as neither existing nor non-existing."

इति च।

iti ca।

[इति (iti) - thus; च (ca) - and;]

(Thus and.)

- stated thus as well.

"मूर्तं सदवगम्यत्वादज्ञेयत्वादसत् परम्। पुंसामर्थ्यादगम्यत्वात् सर्ववेदप्रसिद्धितः। विलक्षणः सदसतोर्भगवान् विष्णुरव्ययः॥"

"mūrtaṃ sadavagamyatvādajñeyatvādasat param। puṃsāmarthyādagamyatvāt sarvavedaprasiddhitaḥ। vilakṣaṇaḥ sadasatorbhagavān viṣṇuravyayaḥ॥"

[मूर्तं (mūrtaṃ) - Lord's form; सत् (sat) - existence; अवगम्यत्वात् (avagamyatvāt) - comprehensibility; अज्ञेयत्वात् (ajñeyatvāt) - unknowability; असत् (asat) - non-existence; परम् (param) - beyond; पुंसाम् (puṃsām) - of men; अर्थ्यात् (arthyāt) - due to capability; अगम्यत्वात् (agamyatvāt) - inaccessibility; सर्ववेदप्रसिद्धितः (sarvavedaprasiddhitaḥ) - known from all Vedas; विलक्षणः (vilakṣaṇaḥ) - distinct; सदसतोः (sadasatoḥ) - from existence and non-existence; भगवान् (bhagavān) - Lord; विष्णुः (viṣṇuḥ) - Vishnu; अव्ययः (avyayaḥ) - immutable;]

"The Lord's form is beyond existence and non-existence, comprehensible yet unknowable. He is known through all the Vedas and is beyond the grasp of men due to limitation in their capabilities. The distinct Lord Vishnu is beyond existence and non-existence, and is immutable."

इति च ॥१३॥

iti ca ॥13॥

[इति (iti) - thus; च (ca) - and / as well;]

(thus and)

- stated thus as well.