Bhagavad Gita - Chapter 10 - Shloka (Verse) 27

व्याख्या--'उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्'--समुद्रमन्थनके समय प्रकट होनेवाले चौदह रत्नोंमें उच्चैःश्रवा घोड़ा भी एक रत्न है। यह इन्द्रका वाहन और सम्पूर्ण घोड़ोंका राजा है। इसलिये भगवान्ने इसको अपनी विभूति बताया है।

घोड़ोंमें? जो अमृतप्राप्तिके निमित्त किये हुए समुद्रमन्थनसे उत्पन्न उच्चैःश्रवा नामक घोड़ा है? उसको तू मेरा स्वरूप समझ। गजेन्द्रोंमें -- मुख्य हाथियोंमें -- इरावतीका पुत्र जो ऐरावत नामक हाथी है? उसको तू मेरा स्वरूप जान और मनुष्योंमें मुझे तू राजा समझ।

(This commentary refers to verse 26).

'Amritodbhavam' means born from the churning for nectar.

This should also be connected with Airavata.

'Naradhipam' means the King.

(This commentary is an explanation
of Kapila Muni in the context
of the previous verse
26).

'Amritodbhavam'—He whose origin was on the occasion of churning for nectar.

Among all horses, know Me to be Ucchaihshravas, born from the churning for nectar.

Among all lordly elephants, know Me to be Airavata, born from the churning for nectar. 'Amritodbhavam' is an adjective for Airavata as well.

Among men, know Me to be the King.

'Ucchaihshravasam' etc. Know the horse named Ucchaihshravas, born from the churning of the Ocean of Milk for nectar, to be My Vibhuti.

'Amritodbhavam' connects with Airavata also.

Know Me as Naradhipa—the King.

'Amritodbhavam' indicates excellence by birth. 'Amrita' here means water, or the nectar (Sudha) itself in the state of being churned.

By the word 'Gajendra', the Elephants of the Directions (Diggajas) are intended. Among them, Airavata is principal as the vehicle of the Lord of the Digpalas, Indra.

Being born of nectar ('Amritodbhavatva') should be connected to Airavata also by the logic of the crow's eye (looking both ways). Or, origin from Rathantara Sama should be seen (for Airavata).

By the word 'Naradhipa' itself, the excellence characterized by leadership/management is established.

सुर और असुरों के द्वारा क्षीरसागर का मन्थन करके अमृत प्राप्त करने की पौराणिक कथा सुप्रसिद्ध है। इस मन्थन की प्रकिया के समय पंखयुक्त शक्तिशाली और समर्थ ऐसा एक अश्व प्रकट हुआ था? जिसका नाम उच्चैश्रवा था? तथा ऐरावत नाम का एक श्वेत गज भी प्रकट हुआ था। इन दोनों को देवताओं के राजा इन्द्र को उपहार के रूप में भेंट किया गया था। पौराणिक वर्णन के अनुसार इस प्रकार की कुल तेरह आकर्षक वस्तुएं उस मन्थन में प्रकट हुई थीं।

(This is part of the combined commentary with previous/subsequent verses).

From 'Aham atma'

(10.20) to 'Jagat sthitah'

(10.42).

He explains the word Kapila—siddhānāṁ kapilo muniḥ—by [analyzing] sukha (happiness). Who is sukharūpa (of the form of happiness)? Pi [is derived from the root] pā rakṣaṇe (to protect), meaning that by which the world is protected, [and the suffix] ki. La [is derived from the root] lī śleṣaṇe (to cling/merge), meaning that into which the world merges, [and the suffix] ḍa, or alternatively, [derived from the root] lā ādāne (to take). Then [the compound is] karmadhāraya.

He states the definition and usage of the word ka meaning happiness: prīti (joy).

He cites the Śruti for the complete meaning: ṛṣi (sage). One should see him, the blessed sage Kapila. How is he a sage? Because he is omniscient. It is stated: He supports the universe—the past (born in previous cycles), the present (being born), and the future—through knowledge (meaning, he knows it). Why is he Kapila? It is said: from sukha (happiness, referring to the derivation). The two instances of the word yat (which) connect with tam (him).

Among horses, know Me to be the horse Ucchaihshravas, born from the churning for nectar.

Among lordly elephants, know Me to be the elephant Airavata, born from the churning for nectar.

And among men, know Me to be the Naradhipa—King; this is to be connected.

'Ashvanam'—Know Ucchaihshravas, born in association with nectar during the churning for nectar, as My portion.

'Gajendranam'—Know Airavata.

Among men, know the protector man—the King.

'Ucchaihshravasam'—the king of horses named Ucchaihshravas among horses, know Me to be him; 'Amritodbhavam'—born from the churning caused for nectar.

'Airavatam'—the offspring of Iravati—among 'Gajendranam'—lords of elephants; 'know him to be Me' follows.

And among 'Naranam'—men—know Me to be 'Naradhipam'—the King.

'Ucchaihshravasam' etc. The horse which is the form of seven-faced Agni; whose origin was with nectar. Being useful for sport in the service of the Lord, that Vibhuti is to be contemplated.

Similarly Airavata too, or by his coronation (abhishechana - being the vehicle of the crowned Indra?).

In Bhagavata (11.16) also, in the description of Vibhutis, this very thing is stated. The difference in gradation/order is dependent on His will, since the Speaker is the same.

उच्चैःश्रवसम् Ucchaisravas? अश्वानम् among horses? विद्धि know? माम् Me? अमृतोद्भवम् born of nectar?,ऐरावतम् Airavata? गजेन्द्राणाम् among lordly elephants? नराणाम् among men? च and? नराधिपम् the king.Commentary Nectar was obtained by the gods by churning the ocean of milk. Ucchaisravas is the name of the royal horse which was born in that ocean of milk when it was churned for the nectar.Airavatam The offspring of Iravati? the elephant of Indra born at the time when the ocean of milk was churned.

Asvanam, among horses; viddhi, know; mam, Me; to be the horse named Uccaihsravas; amrta-udbhavam, born of nectar-born when (the sea was) churned (by the gods) for nectar. Airavata, the son of Iravati, gajendranam, among the Lordly elephants; 'know Me to be so' remains understood. And naranam, among men; know Me as the naradhipam, King of men.

Of trees I am Asvattha which is worthy of worship. Of celestial seers I am Narada. Kamadhuk is the divine cow. I am Kandarpa, the cause of progeny. Sarpas are single-headed snakes while Nagas are many-headed snakes. Aatic creatures are known as Yadamsi. Of them I am Varuna. Of subdures, I am Yama, the son of the sun-god.