10.3 He who knows Me-the birthless, the beginningless, and the great Lord of the worlds, he, the undeluded one among mortals, becomes freed from all sins.

10.3 He who knows Me as unborn and without a beginning and the great Lord of the worlds - he among the mortals is undeluded and is released from every sin.

।।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।। व्याख्या --'यो मामजमनादिं च वेत्ति लोकमहेश्वरम्'-- पीछेके श्लोकमें भगवान्के प्रकट होनेको जाननेका विषय नहीं बताया है। इस विषयको तो मनुष्य भी नहीं जानता, पर जितना जाननेसे मनुष्य अपना कल्याण कर ले, उतना तो वह जान ही सकता है। वह जानना अर्थात् मानना यह है कि भगवान् अज अर्थात् जन्मरहित हैं। वे अनादि हैं अर्थात् यह जो काल कहा जाता है, जिसमें आदि-अनादि शब्दोंका प्रयोग होता है, भगवान् उस कालके भी काल हैं। उन कालातीत भगवान्में कालका भी आदि और अन्त हो जाता है। भगवान् सम्पूर्ण लोकोंके महान् ईश्वर हैं अर्थात् स्वर्ग, पृथ्वी और पातालरूप जो त्रिलोकी है तथा उस त्रिलोकीमें जितने प्राणी हैं और उन प्राणियोंपर शासन करनेवाले (अलग-अलग अधिकार-प्राप्त) जितने ईश्वर (मालिक) हैं, उन सब ईश्वरोंके भी महान् ईश्वर भगवान् हैं। इस प्रकार जाननेसे अर्थात् श्रद्धा-विश्वासपूर्वक दृढ़तासे माननेसे मनुष्यको भगवान्के अज, अविनाशी और लोकमहेश्वर होनेमें कभी किञ्चिन्मात्र भी सन्देह नहीं होता।02'असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते' -- भगवान्को अज, अविनाशी और लोकमहेश्वर जाननेसे मनुष्य पापोंसे मुक्त कैसे होगा? भगवान् जन्मरहित हैं, नाशरहित हैं अर्थात् उनमें कभी किञ्चिन्मात्र भी परिवर्तन नहीं होता। वे अजन्मा तथा अविनाशी रहते हुए भी सबके महान् ईश्वर हैं। वे सब देशमें रहनेके नाते यहाँ भी हैं, सब समयमें होनेके नाते अभी भी हैं, सबके होनेके नाते मेरे भी हैं और सबके मालिक होनेके नाते मेरे अकेलेके भी मालिक हैं -- इस प्रकार दृढ़तासे मान ले। इसमें सन्देहकी गन्ध भी न रहे। साथ-ही-साथ, यह जो क्षणभङ्गुर संसार है, जिसका प्रतिक्षण परिवर्तन हो रहा है और जिसको जिस क्षणमें जिस रूपमें देखा है, उसको दूसरे क्षणमें उस रूपमें दुबारा कोई भी देख नहीं सकता क्योंकि वह दूसरे क्षणमें वैसा रहता ही नहीं -- इस प्रकार संसारको यथार्थरूपसे जान ले। जिसने अपनेसहित सारे संसारके मालिक भगवान्को दृढ़तासे मान लिया है और संसारकी क्षणभङ्गुरताको तत्त्वसे ठीक जान लिया है, उसका संसारमें मैं और 'मेरा'-पन रह ही नहीं सकता प्रत्युत एकमात्र भगवान्में ही अपनापन हो जाता है। तो फिर वह पापोंसे मुक्त नहीं होगा, तो और क्या होगा? ऐसा मूढ़तारहित मनुष्य ही भगवान्को तत्त्वसे अज,अविनाशी और लोकमहेश्वर जानता है और वही सब पापोंसे मुक्त हो जाता है। उसके क्रियमाण, संचित आदि सम्पूर्ण कर्म नष्ट हो जाते हैं। मनुष्यको इस वास्तविकताका अनुभव करनेकी आवश्यकता है, केवल तोतेकी तरह सीखनेकी आवश्यकता नहीं। तोतेकी तरह सीखा हुआ ज्ञान पूरा काम नहीं देता।     असम्मूढ़ता क्या है? संसार (शरीर) किसीके भी साथ कभी रह नहीं सकता तथा कोई भी संसारके साथ कभी रह नहीं सकता और परमात्मा किसीसे भी कभी अलग हो नहीं सकते और कोई भी परमात्मासे कभी अलग हो नहीं सकता -- यह वास्तविकता है। इस वास्तविकताको न जानना ही सम्मूढ़ता है और इसको यथार्थ जानना ही असम्मूढ़ता है। यह असम्मूढ़ता जिसमें रहती है, वह मनुष्य असम्मूढ़ कहा जाता है। ऐसा असम्मूढ़ पुरुष मेरे सगुण-निर्गुण, साकार-निराकार रूपको तत्त्वसे जान लेता है, तो उसे मेरी लीला, रहस्य, प्रभाव, ऐश्वर्य आदिमें किञ्चिन्मात्र भी सन्देह नहीं रहता।  सम्बन्ध --पहले श्लोकमें भगवान्ने जिस परम वचनको सुननेकी आज्ञा दी थी, उसको अब आगेके तीन श्लोकोंमें बताते हैं।

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is freed from all sins.

As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa’s supreme position, can one be free completely from all sinful reactions. Here the Lord is described by the word aja, meaning “unborn,” but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior, material energy, but is always in the superior energy. In this verse the words vetti loka-maheśvaram indicate that one should know that Lord Kṛṣṇa is the supreme proprietor of the planetary systems of the universe. He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is different even from the great demigods like Brahmā and Śiva. And because He is the creator of Brahmā, Śiva and all the other demigods, He is the Supreme Person of all planets. Śrī Kṛṣṇa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reactions. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gītā . One should not try to understand Kṛṣṇa as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions. If Kṛṣṇa is known as the son of Devakī, then how can He be unborn? That is also explained in Śrīmad-Bhāgavatam : When He appeared before Devakī and Vasudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child. Anything done under the direction of Kṛṣṇa is transcendental. It cannot be contaminated by material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material nature is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Śrīmad-Bhāgavatam and Bhagavad-gītā , or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa. As stated in the first verse of the Sixth Chapter of Bhagavad-gītā , one who acts as a matter of duty because he has been ordered to do so by the Supreme Lord, and who does not seek shelter in the fruits of his activities ( anāśritaḥ karma-phalam ), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyāsī and a yogī, and not the man who has simply taken the dress of the sannyāsī, or a pseudo yogī.