Bhagavad Gita 10.27
Spoken by Krishna · Verse 27 of 42
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् | ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ||२७||
uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam | airāvataṃ gajendrāṇāṃ narāṇāṃ ca narādhipam || 27 ||
Among horses I am Uccaiḥśravas born of nectar; among elephants, Airāvata; and among humans, the king.
Word by word (3)
- uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam
- — Among horses, know Me as Uccaiḥśravas, born of nectar · uccaiḥśravasam = Uccaiḥśravas (the name of the divine horse — uccaiḥ = high/aloft + śravana = hearing; Uccaiḥśravas = 'the high-hearing one, the one who hears from above' — also possibly from uccais = highly + śravas = fame/glory; the divine white horse who arose from the churning of the cosmic ocean along with the nectar of immortality). aśvānāṃ = among horses (genitive plural of aśva = horse). viddhi = know (imperative of √vid = to know; viddhi = 'know!'). mām = Me. amṛtodbhavam = born of nectar/amṛta (a = not + mṛta = death + ud = up + bhava = arising; amṛtodbhava = 'born of the immortal nectar'; specifically referring to Uccaiḥśravas arising from the kṣīra-sāgara manthan = the churning of the cosmic milk-ocean, from which both amṛta and Uccaiḥśravas emerged). Uccaiḥśravas is the divine horse par excellence — seven-headed, white, born alongside amṛta (the nectar of immortality). Its origin in the cosmic churning gives it the quality of being amṛtodbhava = 'born of immortality' — making it the most excellent horse not just in speed or beauty but in its origin from the cosmic production of amṛta.
- airāvataṃ gajendrāṇāṃ
- — Among the lordly elephants, Airāvata · airāvataṃ = Airāvata (the divine elephant — from irā = water + vata = bestowed; Airāvata = 'the one born of the waters' or 'the one who bestows water' — the great white elephant who also arose from the churning of the cosmic ocean; Airāvata is Indra's vehicle/mount, the four-tusked (or seven-trunk) cosmic elephant of the East; also called Airāvana). gajendrāṇāṃ = among the lordly elephants (gaja = elephant + indra = lord; gajendra = 'lord of elephants'; gajendrāṇāṃ = genitive plural 'among the great/lordly elephants'). Like Uccaiḥśravas, Airāvata arose from the cosmic ocean-churning — both the divine horse and divine elephant share the amṛtodbhava quality. Together they represent the most excellent beings in the two categories most associated with royal power (horses for speed/military; elephants for strength/majesty).
- narāṇāṃ ca narādhipam
- — And among humans, the king · narāṇāṃ = among humans (genitive plural of nara = man, human being — from √nṛ = to lead; nara = 'one who leads, the leading being'). ca = and. narādhipam = the king/ruler (nara + adhipa = nara = human + adhipa = ruler/lord; narādhipa = 'ruler of humans, king'). narāṇāṃ ca narādhipam = 'among humans, the king.' Among all human beings, the most prominent (prādhānya) is the king — the one who holds the responsibility for the welfare of all. Note that V27 says narādhipam (the human leader/king) without naming a specific king — unlike the other vibhūtis (Viṣṇu, Marīci, Kapila), the human vibhūti in this category is the FUNCTION of kingship, not a specific king. This makes it universally applicable: whoever most fully embodies the dharma-kingship function is the narādhipa-vibhūti in their domain. The king's vibhūti-quality: responsibility for all, service to all, the one whose excellence serves the entire community.
Among horses, know Me as Uccaiḥśravas, born of the nectar; among lordly elephants, Airāvata; and among men, the king.
A modern analogy
The divine horse and elephant named here both arose from the cosmic ocean-churning — their origin from the cosmic production process gives them their excellence. Similarly, the greatest human leaders (narādhipa) are those whose excellence arises from dedicated engagement with life's greatest challenges (the 'cosmic churning' of serious endeavor). Uccaiḥśravas and Airāvata are not merely the fastest horse and strongest elephant — they are beings whose excellence came from engaging with the greatest production process. This verse selects leaders whose excellence has this origin.
What it does NOT mean
Naming the king among humans (narāṇāṃ narādhipam) is not endorsing monarchy or saying political leaders are more divine than other humans. The narādhipa refers to the function of dharma-kingship: the one whose excellence is entirely in service of the community's welfare. A spiritual teacher who serves many, a doctor who heals, a parent who gives everything for their children — all embody the narādhipa-quality when their excellence serves others completely.
Take with you
- Take the narādhipa, the human king, as a leadership model: the quality of the narādhipa is that their excellence serves all. In any leadership role — team leader, parent, teacher, manager — ask: 'Is my excellence currently directed toward the welfare of all those in my care?' When yes, you are expressing the narādhipa-quality. When your excellence is primarily for your own benefit, that quality diminishes.
- Take amṛtodbhava, 'born of nectar,' as a reflection point: Uccaiḥśravas and Airāvata were born from the cosmic churning that also produced the nectar of immortality. What 'cosmic churning' in your own life has produced your best qualities? The difficulties that forged your strength, the challenges that developed your wisdom — those are your amṛtodbhava moments. This verse recognizes that excellence often arises from the same process that produces the most precious things.
- Take the two cosmic animals (horse = speed and freedom, elephant = strength and memory) as complementary qualities: in any important endeavor, you need both the horse-quality (speed, agility, forward movement) and the elephant-quality (strength, steadiness, memory of the path). This verse asks: which quality does your current situation most need? Uccaiḥśravas-mode or Airāvata-mode?
Public-domain translations (3) compare all →
Know Me among horses as Uchchaisshravas, Amrita-born; of lordly elephants Airavata, and of men the king. [4]
Know that among horses I am Uchchisrava, who arose with the Amrita out of the ocean; among elephants, Airavata, and among men their sovereigns. [6]
and the gem / Of flying steeds, Uchchaisravas, from Amrit-wave which burst; / Of elephants Airavata; of males the Best and First [7]
This verse speaks to
Where this thread continues
Among weapons I am the thunderbolt; among cows, Kāmadhuk; among progenitors, Kāmadeva; among serpents, Vāsuki.
Kṣatriya dharma: bravery, vigor, fortitude, skill, not-fleeing-battle, generosity, lordly bearing — born of svabhāva.
Whoever does not turn the cosmic wheel of giving — living only for sense-pleasure — lives in vain.
I taught this imperishable yoga to the sun-god at the dawn of time — it has been passed down through kings ever since.
Whenever dharma declines and adharma rises — I project Myself forth. The divine responds to every crisis.
For the protection of the good, destruction of wickedness, establishment of dharma — I come, age after age.
Verse 27 of 42 · back to Chapter 10