And the first statement He makes is:
na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ |
aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ ||2||, (X)
“Even the gods do not know Me, nor the Maharshis, they do not know the beginning of anything, because aham ādir hi, because I am the origin, origin even of Devas and of Maharshis. Since I am the origin of them, how can they know Me? I am the origin of devānāṁ maharṣīṇāṁ ca sarvaśaḥ.” ‘I am the origin of everything’ is the summary of the statement of the supra–cosmic reality from where all the cosmos proceeds.
yo mām ajam anādiṁ ca vetti lokamaheśvaram |
asaṁmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||3||, (X)
“One who knows Me, yo vetti, one who knows Me, yo vetti mām, as what? ajam, unborn, anādiṁ, having no beginning…”, now another is added, “loka–maheśvaram, I am the Lord, I am no only the origin, I am also the Lord, whoever knows Me as such, asaṁmūḍhaḥ, he becomes illumined; sarva–pāpaiḥ pramucyate, this knowledge purifies everybody from all the sins and therefore he is pramucyate, he attains to liberation.”
That is in one line He gives integral knowledge and integral Yoga, in one line. “He who knows Me as ajam anādiṁ loka–maheṣvaram, whoever knows Me integrally as one having no origin and unborn and yet the Lord of all the creatures and all the worlds he becomes illumined and becomes liberated.”
buddhir jñānam asaṁmohaḥ kṣamā satyam damaḥ śamaḥ |
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ cābhayam eva ca ||4||, (X)
“All the things in the world that you see, behind everything is Myself: buddhi, intellect; jñāna, knowledge; asaṁmohaḥ, disillusionment; kṣamā, forgiveness; satyam, truth; damaḥ, control; śamaḥ, contentment; sukhaṁ duḥkhaṁ, the happiness and misery; bhavo ’bhāvo, being and non–being; fear and fearlessness, all these along with…
ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ |
bhavanti bhāvā bhūtānāṁ matta eva pṛthagvidhāḥ ||5||, (X)
“Non–violence, equanimity, great satisfaction, tapasyā, giving, fame, infamy, all these and all the creatures which are known separately by division, they are all from Me.”
maharṣayaḥ sapta pūrve catvāro manavas tathā |
madbhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ ||6|| (X)
“Seven great Rishis and the four great Manus they also have come out of Me at the mental level and out of them have come out these worlds and these peoples.”
etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ |
so ’vikampena yogena yujyate nātra saṁśayaḥ ||7||, (X)
“All those who know: etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ |, all those who know Me in fundamental principles, (now principles are described, seven principles, and four characters) he who know Me principally through all the principles and knows, vibhūtiṁ, knows even special manifestations, he gets united, ‘vikaṁ pena, he does not tremble.” Arjuna was trembling; that is why He uses the word ’vikampena. “This tremble will cease if you know all this, then there will be no trembling at all, of this there is no doubt.”
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate |,
“I am the beginning of everything; everything is sustained by Me.
iti matvā bhajante māṁ budhā bhāvasamanvitāḥ ||8||, (X)
Having known Me as the origin of everything, the wise people are filled with devotion.” It is a combination of knowledge giving rise to devotion, the synthesis of knowledge and devotion.
maccittā madgataprāṇā bodhayantaḥ parasparam |
They become endowed with My mind; mac–cittā mad–gata–prāṇā, their entire life–force, Pranic energy is entirely given to Me; bodhayantaḥ parasparam, they even exchange their ideas among themselves about Me.
cathayantaś ca, they speak about Me; māṁ nityaṁ tuṣyanti ca ramanti ca ||9||, (X)
They try to satisfy Me and they are themselves delighted because of Me.
teṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam |
dadāmi buddhiyogaṁ taṁ yena mām upayānti te ||10||, (X)
“When they are constantly united and when they constantly devote themselves, prīti–pūrvakam, with complete devotion then I give them buddhi–yogaṁ, then I give them the Buddhi Yoga by which they come to Me.”