यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।।10.3।।
।।10.3।।जो मनुष्य मुझे अजन्मा? अनादि और सम्पूर्ण लोकोंका महान् ईश्वर जानता है अर्थात् दृढ़तासे मानता है? वह मनुष्योंमें असम्मूढ़ (जानकार) है और वह सम्पूर्ण पापोंसे मुक्त हो जाता है।
10.3 Yah, he who; vetti, knows; mam, Me; ajam, the birthless; and anadim, the beginningless: Since I am the source of the gods and the great sages, and nothing else exists as My origin, therefore I am birthless and beginningless. Being without an origin is the cause of being birthless. He who knows Me who am thus birthless and beginningless, and loka-maheswaram, the great Lord of the worlds, the transcendental One devoid of ignorance and its effects; sah, he; the asammudhah, undeluded one; martyesu, among mortals, among human beings; pramucyate, becomes freed; sarva-papaih, from all sins-committed knowingly or unknowingly. For the following reason also I am the great Lord of the worlds:
10.3 See Comment under 10.5
10.3 He who exists without being born at any particular time unlike other beings is unborn in the sense of being eternal. For, this attribute denotes a unie state distinct in kind both from insentient things which are subject to modifications, and from the self in Its state of involvement in Samsara when It is united with insentient matter. In that state the birth of the self involved in matter is generated by Karma. The temr Anadi, or without beginning, is used to distinguish the state of the Lord, which is distinct in kind, from that of the liberated state which is birthless but can be said to have a beginning. For, to the liberated self, the state of liberation has a beginning, because, in regard to this, conjunction with matter which deserves to be abandoned, existed previously. Hence the term Anadi implies that the Lord is without such conjunction and does not deserve the same description. The Sruti also says: Him who is stainless (Sve. U., 4.19). Thus, he who is undeluded among the mortals understands Me as the great Lord of the worlds, as the Lord of the lords of the worlds. My nature is incompatible with association with evil which has to be given up. What is called delusion is the wrong knowledge of taking Me as one among other entities of the same kind. To be bereft of this delusion is to be undeluded. Such a person is released from all sins which stand against the rise of Bhakti to Me. The meaning is this: In this world, the king who rules over men is only like all those men. He has become a ruler by some good Karma. Such is not the case with the Lord of the gods (the Supreme Being). Even the lord of the cosmic egg (Brahma) is of the same class as other beings in Samsara, because he too is a created being coming within the threefold classification of beings according to the three innate tendencies for growth - namely Karma-bhavana, Brahma-bhavana and Ubhaya-bhavana. These three are described respectively as fitness to practise work alone, fitness to practise meditation alone and fitness to practise both together. Brahma comes under the third group. The Sruti also says, He who creates Brahma (Sve. U., 6.18). The same is the case with all those who have acired the eight superhuman powers like becoming atomic etc. But I, the Supreme Being, is the great Lord of the worlds. He who is not subject to the delusion of regarding Me as of the same order as others, - such a person knows Me as distinct in kind from non-conscient matter in its states as cause and effect, from the self whether bound or free, and from everything else, on account of all of them being subject to My control. I am antagonistic to all that is evil and I am the sole centre of innumerable auspicious attributes, unsurpassed and incomparable. It is also My inherent nature to be the controller of everything. One who understands Me to be all this is released from every sin. Thus, after showing the annihilation, by meditation on His nature, of all evil impeding the rise of Bhakti, and also of the rise of devotion, through implication, by the destruction of such opposing factors, Sri Krsna now explains the way in which Bhakti develops by meditation on His sovereign power and on the multitude of His auspicious attributes:
Yo maamajamanaadim cha vetti lokamaheshwaram; Asammoodhah sa martyeshu sarvapaapaih pramuchyate.
yaḥ—who; mām—me; ajam—unborn; anādim—beginningless; cha—and; vetti—know; loka—of the universe; mahā-īśhvaram—the Supreme Lord; asammūḍhaḥ—undeluded; saḥ—they; martyeṣhu—among mortals; sarva-pāpaiḥ—from all evils; pramuchyate—are freed from