Chapter Fifteen
पुरुषोत्तमयोग
Puruṣottama Yoga - The Yoga of the Supreme Person
20 Sacred VersesBhagavad Gita Chapter 15, Purushottama Yoga, reveals Krishna as the Supreme Person (Purushottama) through the profound metaphor of the cosmic Ashvattha tree. This chapter distinguishes three categories of existence: Ksara (perishable beings), Akshara (imperishable soul), and Purushottama (the Supreme Lord who transcends both). Krishna explains how He dwells in everyone's heart, sustains all creation, and is the ultimate goal of Vedic knowledge. Understanding this chapter is considered equivalent to understanding the entire Gita, as it synthesizes the relationship between matter, soul, and God.
Originating in Brahman, the Supreme Reality
The eternal source from which all creation descends
सत्त्वगुण
Higher realms extending upward toward the celestial beings (Devas) and sages
रजोगुण
Middle realms of human existence, driven by action and desire
तमोगुण
Lower realms extending into animal and darker existence
Chapter 15 is often called the essence of the entire Bhagavad Gita, condensing its deepest teachings into just 20 powerful verses. The chapter addresses the most fundamental questions of existence: What is the nature of this world? What is the soul? Who is God? And how are these three related?
The inverted Ashvattha tree represents the material world with its roots in the transcendent and branches in the manifest, to be cut by detachment.
Krishna reveals Himself as Purushottama, transcending both the perishable world and the imperishable soul, the ultimate object of devotion.
The Lord as the light in sun and moon, the digestive fire (Vaishvanara), and the inner witness seated in every heart.
Krishna as the goal of all Vedic study, the author of Vedanta, and the knower of the Vedas.
Living beings as eternal fragmental parts of Krishna, struggling with the mind and senses in the material world.
क्षर पुरुष
The Perishable
All beings in the material world who are subject to change, decay, and death. This includes all living entities from Brahma to the smallest insect, bound by material nature and the cycle of birth and death.
अक्षर पुरुष
The Imperishable
The eternal individual soul (jiva-atman) that remains unchanging amid all bodily transformations. Though currently embodied and conditioned, the soul's essential nature is eternal, conscious, and blissful.
पुरुषोत्तम
The Supreme Person
Krishna, the Supreme Lord who transcends both the perishable and imperishable. He is the maintainer of all worlds, celebrated in the Vedas as the Supreme Being, the ultimate refuge and goal of all existence.
Verse 15.1 — The Cosmic Tree
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१॥
ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam |
chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit ||1||
Verses 15.3-4 — Cutting the Tree with Detachment
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥३॥
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥
na rūpam asyeha tathopalabhyate nānto na cādir na ca sampratiṣṭhā |
aśvattham enaṁ suvirūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā ||3||
tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ |
tam eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ||4||
These verses provide the practical application of the tree metaphor. The material world, represented by the tree, cannot be fully comprehended by those entangled in it—one cannot see where it began, where it ends, or upon what it ultimately rests. The only solution is to cut it down completely with "asaṅga-śastra"—the weapon of non-attachment. This doesn't mean destroying the world but severing one's attachment to it. After achieving this detachment, one must actively seek the supreme destination (padam) by surrendering to the Primeval Person (Adi-Purusha), Krishna, who is the ultimate source of all creation. The phrase "na nivartanti bhūyaḥ" (no return) indicates moksha—final liberation from the cycle of rebirth.
Verse 15.7 — The Eternal Fragment
ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥
mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ |
manaḥ-ṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||7||
This crucial verse establishes the relationship between God and individual souls. Every living entity (jiva) is an eternal (sanātana) fragment (aṁśa) of Krishna—not a created being but an eternal part of the Supreme. Despite this divine origin, the soul becomes conditioned by accepting material nature as its field of action. The "six senses" refer to the five perception senses plus the mind (manas). The word "karṣati" (struggles/draws) indicates the soul's predicament—it constantly struggles with the mind and senses, being pulled in various directions by material desires. This establishes both the intimate connection between God and souls (we are His eternal parts) and the need for liberation from material conditioning. The Sankhya philosophy (Chapter 2) is here united with devotion to the Supreme Person.
Verses 15.12-14 — The Divine Light
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१३॥
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१४॥
yad āditya-gataṁ tejo jagad bhāsayate 'khilam |
yac candramasi yac cāgnau tat tejo viddhi māmakam ||12||
gām āviśya ca bhūtāni dhārayāmy aham ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||13||
ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ |
prāṇāpāna-samāyuktaḥ pacāmy annaṁ catur-vidham ||14||
These magnificent verses reveal Krishna's immanence throughout creation. The light of the sun, moon, and fire—seemingly distinct natural phenomena—are all manifestations of His energy. He enters the earth (gām āviśya) and sustains all beings through His power (ojas). As the moon (Soma), He provides the essential "rasa" (essence/juice) that nourishes all vegetation—a reference to the ancient Vedic understanding that moonlight nourishes plants. Most intimately, He becomes the digestive fire (Vaishvanara or Jatharagni) within every living body, working with the vital airs (prana and apana) to digest food. The four types of food are: chewed (like grains), swallowed (like liquids), licked (like honey), and sucked (like sugarcane). This teaching transforms every meal into a reminder of God's presence and every ray of light into His grace. Similar divine manifestations (vibhutis) were described in Chapter 10.
Verse 15.15 — Seated in the Heart
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca |
vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham ||15||
This verse is considered one of the most important in the entire Gita, establishing Krishna's supreme position in relation to all beings and all knowledge. As the Supersoul (Paramatma), He is "sanniviṣṭa" (intimately seated) in the heart of every living being. From this position, He provides three essential cognitive functions: memory (smṛti)—the ability to recall past experiences; knowledge (jñānam)—the capacity to understand and learn; and apohanam (forgetfulness)—the removal of memories, which is also necessary for psychological function. The second half makes an extraordinary claim: all Vedic literature exists only to know Him. He is the "vedānta-kṛt"—the author or compiler of Vedanta (referring to Vyasa, considered an incarnation of Vishnu). He is also the only true "veda-vit"—one who knows what the Vedas really mean. This establishes that devotion to Krishna is the ultimate purpose of all Vedic study and spiritual practice.
Verses 15.16-18 — The Three Purushas Defined
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१६॥
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१७॥
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१८॥
dvāv imau puruṣau loke kṣaraś cākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭastho 'kṣara ucyate ||16||
uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ |
yo loka-trayam āviśya bibharty avyaya īśvaraḥ ||17||
yasmāt kṣaram atīto 'ham akṣarād api cottamaḥ |
ato 'smi loke vede ca prathitaḥ puruṣottamaḥ ||18||
These three verses form the theological heart of the chapter, establishing the Gita's distinctive metaphysics. First, there are two categories commonly discussed in Vedanta philosophy: Ksara (the perishable, representing all material beings and phenomena) and Akshara (the imperishable, representing the eternal soul that is "kūṭastha"—unchanging amid all changes). But Krishna introduces a third, supreme category—the Uttama Purusha (Supreme Person), who is different from both. This Purushottama is identified as the Paramatma (Supersoul) who enters all three worlds (earth, atmosphere, heaven) and sustains them. The word "avyaya Īśvara" establishes His nature as the imperishable Lord. In verse 18, Krishna explicitly identifies Himself as this Purushottama—He transcends the perishable material world and is even superior to the imperishable soul. This is why He is celebrated as the "Supreme Person" both in worldly traditions and in Vedic scripture. This teaching refutes both materialist philosophies (that deny the soul) and impersonal Vedanta (that equates the soul with God).
Verses 15.19-20 — The Complete Knowledge
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥१९॥
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥२०॥
yo mām evam asammūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata ||19||
iti guhyatamaṁ śāstram idam uktaṁ mayānagha |
etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata ||20||
The chapter concludes with a powerful declaration about the significance of this teaching. One who understands Krishna as Purushottama "asammūḍha" (without delusion) becomes "sarva-vit" (knower of everything). This doesn't mean factual omniscience but wisdom about what truly matters—understanding the relationship between matter, soul, and God. Such a person naturally engages in bhajana (worship) with their entire being (sarva-bhāvena)—not partial or occasional devotion but complete dedication of heart, mind, and life. In verse 20, Krishna calls this teaching "guhyatamam śāstram"—the most secret of all scriptures. Understanding it makes one "buddhimān" (truly intelligent) and "kṛta-kṛtya" (one who has accomplished all duties). This extraordinary claim—that understanding this one chapter fulfills all spiritual obligations—indicates Chapter 15's status as the essence of the Gita. All that remains is to apply this knowledge through devoted action.
The teachings of Chapter 15 offer profound insights for navigating contemporary life with spiritual awareness and psychological well-being.
The cosmic tree metaphor applies perfectly to modern life—we're entangled in endless branches of social media, news, entertainment, and information. The "weapon of detachment" means developing the wisdom to step back, recognize the tree's illusory nature, and cut our excessive attachments to digital distractions.
Verse 15.7 reveals we are eternal fragments of the Divine, not merely biological machines or social constructs. This teaching provides a foundation for self-worth that doesn't depend on external validation, achievements, or social status—we are inherently valuable as parts of God.
Krishna's presence as sunlight, moonlight, and digestive fire (15.12-14) transforms everyday experiences into spiritual awareness. Every meal becomes a reminder of God's sustaining presence; every ray of light becomes His grace. This leads to continuous mindfulness throughout the day.
Modern life often fragments our attention and identity. The three purushas teaching provides an integrated worldview: matter, soul, and God in proper relationship. This coherent understanding prevents the existential anxiety that comes from fragmented or nihilistic philosophies.
Verse 15.15 reveals that memory, knowledge, and forgetfulness all come from God. This has therapeutic implications—we can trust the process of learning and releasing, knowing that what we remember and forget serves a larger purpose guided by divine wisdom within.
The cosmic tree metaphor employs a familiar natural object to convey abstract metaphysical truths. Trees normally have roots below and branches above; this one is inverted. The inversion signals that the material world is a reflection or shadow of the spiritual reality—not unreal, but derivative and dependent. The tree is called "imperishable" not because the material world is eternal, but because the cycle of creation continues endlessly for those who don't understand it. Only through the weapon of detachment can one cut this tree and escape the cycle.
Chapter 15's three purushas teaching navigates between two philosophical extremes. Monistic Advaita Vedanta tends to equate the individual soul with Brahman, while dualistic systems sharply separate God and souls. The Gita presents a nuanced view: souls are eternal "fragments" (aṁśa) of God—neither identical to Him nor completely separate. This "difference-in-unity" allows for a loving relationship between the soul and God, which is the foundation of bhakti yoga.
Some Vedantic schools interpret the "Akshara" (imperishable) as impersonal Brahman and consider it the ultimate reality. Chapter 15 directly addresses this by declaring that Purushottama (the Supreme Person) is even higher than the Akshara. Krishna is not merely an aspect or manifestation of an impersonal absolute—He is the ultimate reality from whom both the perishable world and the imperishable souls emanate. This establishes the personal God as the highest theological category.
The chapter beautifully synthesizes the paths of knowledge (jnana) and devotion (bhakti). Understanding the three purushas requires philosophical discrimination (jnana), but the conclusion is surrender and worship (bhakti). Verse 15.19 states that one who truly knows becomes a complete devotee. Thus, genuine knowledge naturally flows into loving devotion, and authentic devotion is grounded in proper understanding.
Chapter 15 serves as a synthesis point in the Gita's structure, drawing together themes from earlier teachings while preparing for the concluding chapters:
Chapter 15 teaches about the Supreme Person (Purushottama) through the metaphor of the cosmic Ashvattha tree. It explains the three purushas: Ksara (perishable beings), Akshara (imperishable soul), and Purushottama (the Supreme Lord who transcends both). Krishna reveals Himself as the ultimate reality who sustains all existence, dwells in every heart, and is the source of Vedic knowledge.
The Ashvattha (sacred fig/banyan) tree is a metaphor for the material world. It has roots above (in Brahman) and branches below (in the material realm), representing how the material creation originates from the spiritual reality. Its leaves are the Vedic hymns, and its branches extend both upward and downward, nourished by the three gunas. Krishna advises cutting this tree with the weapon of detachment to attain liberation.
The three purushas are: (1) Ksara Purusha - all perishable beings in the material world who are subject to change and death; (2) Akshara Purusha - the imperishable individual soul that remains unchanged; and (3) Purushottama - the Supreme Person (Krishna) who transcends both and sustains all. Krishna declares Himself as Purushottama, beyond both the perishable and imperishable.
Chapter 15 is considered the essence because in just 20 verses, it summarizes the Gita's core teachings: the nature of material bondage (cosmic tree), the path of liberation (detachment), the distinction between matter, soul, and God (three purushas), and the supremacy of Krishna as Purushottama. Verse 15.20 states that one who understands this chapter knows everything and worships perfectly.
In verse 15.7, Krishna explains that living beings are His eternal fragmental parts (mamaivaṁśo jīvaloke jīvabhūtaḥ sanātanaḥ). Though part of God, souls struggle in the material world, attached to the mind and senses. This reveals both the intimate connection between God and souls, and the need for liberation from material conditioning to realize this eternal relationship.
Verse 15.15 reveals that Krishna is seated in everyone's heart as the Supersoul (Paramatma). From Him come memory, knowledge, and forgetfulness. He is the ultimate object of all Vedic study, the author of Vedanta, and the knower of the Vedas. This verse establishes God's intimate presence within every living being as their innermost witness and guide.
As Purushottama (Supreme Person), Krishna is declared to be beyond both the perishable material world and the imperishable individual souls. He enters and sustains all three worlds, is celebrated in the Vedas and known popularly as the Supreme Being. Understanding Krishna as Purushottama represents the highest knowledge, leading to complete devotion and liberation.
In verses 15.3-4, Krishna advises cutting the strongly-rooted Ashvattha tree with the powerful weapon of detachment (asaṅga-śastreṇa). One must then seek that supreme abode from which there is no return. This is achieved by taking refuge in the Primeval Person (Krishna) from whom everything has emanated, being free from pride, delusion, and attachment to sense objects.
Explore each verse of Purushottama Yoga. Key verses are highlighted in gold.
Explore all verses about God's supreme nature
Understanding the eternal individual self
The weapon to cut material bondage
Krishna as the goal and author of the Vedas
The supreme destination of no return
Understanding God's immanence in creation
Experience the wisdom of Purushottama Yoga with the Srimad Gita App. Access all 20 verses with audio recitation, multiple translations, and personalized study tools.
Commentary:
Krishna introduces one of the Gita's most profound metaphors—the cosmic Ashvattha (sacred fig) tree. Unlike ordinary trees, this one has its roots above in the transcendent Brahman and its branches extending downward into the material world. The "leaves" are the Vedic mantras that maintain this creation through ritualistic action. The tree is called "avyaya" (imperishable) because the cycle of material existence continues perpetually for those who don't understand it. This metaphor appears in the Katha Upanishad and represents the entire manifest universe originating from the spiritual realm. True knowledge of the Vedas means understanding this tree's nature and how to transcend it, not merely chanting its "leaves."