In the previous text, Krishna said that material nature never covers his knowledge, even when he appears to take birth within this world. How is that possible? The first sentence of this text gives three characteristics that distinguish Krishna's birth from the birth of ordinary souls. The second sentence explains how these three characteristics are possible. Together they explain that, in fact, Krishna is not truly "born" into this world, but manifests Himself to this world by his own will, without leaving his own spiritual nature.
Api - Although
The word api appears three times in this text (changed by grammar to "'pi"). It means "although". Thus we have three "although"s. This word refers to the previous text, wherein Krishna said that he takes many births. In this text we find that although he takes many births, he retains three characteristics that distinguish him from the ordinary conditioned entity:
Aja - Unborn
This word is a conjugation of a (not) + janma (birth, shortened to ja, changed by the grammar of the current sentence to jo). a + jo = unborn. This is the first distinguishing characteristic of Krishna's "birth": He is unborn. Thus he says, " I appear to take birth, although in fact I am unborn".
Avyayatma - Without deterioration; Ageless
This is the second distinguishing characteristic of Krishna's birth: Unlike others, he is ageless and never gets old. Thus Krishna says, "I appear to take birth, although in fact I remain ageless.
Bhutanam Isvara - Lord of beings
The third distinguishing mark of Krishna's birth: Generally when one takes birth he becomes controlled by so many circumstances and forces. Krishna, however, never loses his position of full control over all, although he appears to take birth.
Prakritim svam - My own nature
How is it possible for Krishna to take birth in the material world, yet remain unaffected by it's temporality and subjugation? These words indicate that Krishna does not exactly take birth in the material world. The word prakriti means "nature" and is commonly used to refer to this material nature. However, Krishna says he does not appear in prakriti, but in prakritim svam - "his own nature" meaning the spiritual nature. Thus, although Krishna appears to take birth in this world, He never truly does. He remains unborn, eternal, and master because he never leaves his own eternal spiritual environment (prakriti).
Atma-mayaya - By my own power and will
Finally, Krishna's birth is different from the birth of others because he is not forced by karma to take birth and enjoy or suffer according to the reactions of his past deeds. Rather Krishna takes birth, or appears, out of his own will. Furthermore, the ordinary living entity, belonging to the spiritual energy, takes birth in the material energy, called maya. This is an energy categorically different from himself, as it is temporary and ever-changing. Krishna, however, does not take birth in this same external maya, but within his own maya - "atma-mayaya".
Sambhavami - I do manifest
The word sambhavami means "to fully manifest". The sun, for example, manifests. It is not born at dawn. It existed previously, but at dawn it manifests its existence to us. Krishna's appearance is also sambhava, a manifestation rather than a beginning. He eternally exists, but sometimes manifests his existence in a directly perceptible way to the material senses of ordinary beings. It is like a dawn rather than a birth.
This word will prove important in understanding the next text. Where Krishna uses the word srijami, whose ordinary meaning is ""I create".