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Purushottama Yoga - The Yoga of the Supreme Person
Chapter 15 is revered as the essence of the entire Bhagavad Gita, distilling its profound wisdom into just twenty verses that illuminate the ultimate nature of existence, the soul, and the Supreme Being.
While other chapters of the Bhagavad Gita elaborate on specific paths like karma yoga (action), jnana yoga (knowledge), or bhakti yoga (devotion), Chapter 15 synthesizes all these teachings into a unified understanding. It answers the three most fundamental questions of human existence:
The great acharya Adi Shankaracharya noted that this chapter is called "Purushottama" not merely as a title but because it establishes the philosophical foundation for understanding the Supreme Person as the highest category of reality. Similarly, Ramanujacharya emphasized that this chapter definitively establishes the supremacy of the personal God over impersonal conceptions of the Absolute.
Chapter 15 occupies a pivotal position in the Gita's architecture. Coming after the elaborate discussion of the three gunas (Chapter 14) and before the teaching on divine and demonic natures (Chapter 16), it serves as a philosophical summit that integrates preceding teachings while preparing for the concluding revelations.
The Gita is traditionally divided into three sections of six chapters each, corresponding to karma (action), bhakti (devotion), and jnana (knowledge). Chapter 15 bridges the second and third sections, demonstrating how devotion and knowledge ultimately lead to understanding the Supreme Person. This structural significance reinforces why commentators call it the "Gita within the Gita."
Krishna begins with one of the most profound metaphors in spiritual literature - the cosmic Ashvattha tree representing the material world with its roots above and branches below.
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्
urdhva-mulam adhah-sakham ashvattham prahur avyayam
chandamsi yasya parnani yas tam veda sa veda-vit
"They speak of an imperishable Ashvattha tree with its roots above and branches below, whose leaves are the Vedic hymns. One who knows this tree is a knower of the Vedas."
This opening verse introduces the cosmic tree metaphor that has deep roots in Vedic literature. The Ashvattha (sacred fig or peepal tree, Ficus religiosa) is considered sacred in Indian tradition - it was under such a tree that the Buddha attained enlightenment, and it is still worshipped throughout India today.
Unlike ordinary trees, this cosmic tree has its roots above and branches below. This inversion contains profound symbolism:
The verse concludes with a powerful statement: one who truly understands this tree is "veda-vit" - a knower of the Vedas. This suggests that mere memorization of scriptures does not constitute real knowledge; understanding the nature of material bondage and transcendence is the true purpose of Vedic wisdom.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके
adhas chordhvam prasritas tasya shakha guna-pravruddha vishaya-pravalah
adhas cha mulany anusantatani karmanubhandhini manushya-loke
"Its branches spread below and above, nourished by the three gunas, with sense objects as its buds. Its roots extend downward, bound to actions in the human world."
This verse elaborates on the tree's structure, revealing how material existence perpetuates itself:
Madhvacharya comments that this tree represents samsara (the cycle of birth and death), and its continuous nourishment by the gunas explains why liberation requires transcending the three modes entirely, not merely cultivating one over another.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा
na rupam asyeha tathopalabhyate nanto na chadir na cha sampratishtha
ashvattham enam suvirudha-mulam asanga-shastrena dridhena chhittva
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी
tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah
tam eva chadyam purusham prapadye yatah pravrittih prasrita purani
"The form of this tree cannot be perceived here - neither its end, beginning, nor its foundation. Having cut this strongly-rooted Ashvattha tree with the powerful weapon of detachment, one must then seek that supreme abode from which there is no return, taking refuge in that Primeval Person from whom this ancient creation has emanated."
These pivotal verses move from description to prescription - how to transcend material bondage:
Those entangled in the tree cannot perceive its true form. We cannot see where it begins (its origin in time), where it ends (its ultimate dissolution), or upon what it truly rests (its underlying reality). This is the condition of the conditioned soul - immersed in maya (illusion), unable to see the forest for the trees.
The only means of liberation is "asanga-shastra" - the weapon of non-attachment. This is not passive indifference but active discrimination:
After cutting attachments, one must actively seek (parimargitavyam) the supreme destination. Liberation is not merely negative (freedom from) but positive (freedom to). The goal is the eternal abode "from which there is no return" - indicating final liberation (moksha) beyond the cycle of rebirth.
The method is "prapadye" - complete surrender to the "Adya Purusha" (Primeval Person), Krishna, from whom this ancient flow of creation emanates. This verse establishes that liberation comes not through impersonal knowledge alone but through devotional surrender to the personal God.
After describing the path of liberation, Krishna explains who qualifies for that supreme abode and the nature of the soul's journey through material existence.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्
nirmana-moha jita-sanga-dosha adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tat
"Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, with desires completely stilled, liberated from the dualities known as pleasure and pain - the undeluded reach that imperishable abode."
This verse describes the qualities of those who attain liberation:
ममैवांशो जीवलोके जीवभूतः सनातनः
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति
mamaivamsho jiva-loke jiva-bhutah sanatanah
manah-shashthanindriyani prakritisthani karshati
"A fragmental portion of My own Self has become the eternal living being in the world of life, and it is drawing to itself the six senses including the mind, which rest in material nature."
This is one of the most theologically significant verses in the Gita, establishing the relationship between God and individual souls:
Every living being (jiva) is an "amsha" - a portion or fragment - of Krishna Himself. This is not a created relationship but "sanatana" (eternal). The soul was never created and will never be destroyed; it has always existed as a part of God.
Commentators debate the meaning of "amsha":
Despite its divine origin, the soul "karshati" (struggles, draws, drags) with the mind and five senses. The word conveys effort, difficulty, even suffering. The senses and mind are "prakritisthani" - situated in material nature, not in the soul's true nature. The soul's original condition is spiritual bliss, but conditioned by material nature, it struggles with instruments alien to its essence.
These verses describe how the soul transmigrates between bodies, carrying its subtle impressions like the wind carries fragrance:
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्
shariram yad avapnoti yach chapy utkramatishvarah
grihitvaitani samyati vayur gandhan ivashayat
"When the soul, as the lord of the body, acquires a body and when he leaves it, he carries these (mind and senses) along, as the wind carries fragrances from their source."
The soul is called "Ishvara" (lord) of the body - not helpless matter but a conscious controller, though currently conditioned. At death, the soul departs with its subtle body (mind and senses), like wind carrying fragrance. This explains how our psychological tendencies, memories, and inclinations continue from life to life.
Verses 9-10 explain that the deluded cannot perceive the soul's presence or departure, while those with the eye of knowledge can see. Verse 11 states that yogis striving earnestly perceive the Self within, while the unprepared, despite effort, cannot see.
In these magnificent verses, Krishna reveals His presence throughout creation - in the sun's light, the moon's nourishment, the digestive fire, and the innermost heart of all beings.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्
yad aditya-gatam tejo jagad bhasayate 'khilam
yach chandramasi yach chagnau tat tejo viddhi mamakam
"Know that the radiance in the sun that illuminates the entire world, and that which is in the moon and in fire - that radiance is Mine."
गामाविश्य च भूतानि धारयाम्यहमोजसा
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः
gam avishya cha bhutani dharayamy aham ojasa
pushnami chaushadhih sarvah somo bhutva rasatmakah
"Entering the earth, I sustain all beings with My energy, and becoming the nectarean moon, I nourish all plants."
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्
aham vaishvanaro bhutva praninam deham ashritah
pranapana-samayuktah pachamy annam chatur-vidham
"Becoming the digestive fire (Vaishvanara) in the bodies of all living beings, I, united with the incoming and outgoing breath, digest the four kinds of food."
These verses transform ordinary experience into spiritual awareness:
The sun that illuminates the entire world derives its brilliance from Krishna. Every sunrise becomes a reminder of divine grace. The Vedic tradition considers Surya (sun) a visible representation of the Supreme - its light is the Lord's energy manifesting in our perception.
As Soma (the moon), Krishna nourishes all vegetation with "rasa" - the essential juice or sap that gives plants life. In Vedic cosmology, moonlight was understood to carry a subtle nourishing quality that plants absorb. Modern science confirms the moon's influence on plant growth cycles and moisture.
Most intimately, Krishna becomes Vaishvanara - the digestive fire within every living body. Working with prana (incoming breath) and apana (outgoing breath), He digests the four types of food:
This teaching transforms every meal into an act of worship. The traditional practice of offering food to God before eating (prasadam) finds its theological basis here - the Lord Himself digests what we eat.
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्
sarvasya chaham hridi sannivishto mattah smritir jnanam apohanam cha
vedaish cha sarvair aham eva vedyo vedanta-krid veda-vid eva chaham
"I am seated in the hearts of all beings. From Me come memory, knowledge, and their removal. I alone am to be known by all the Vedas. I am the author of Vedanta, and I alone am the knower of the Vedas."
This verse is considered one of the most important in the entire Bhagavad Gita, establishing several crucial teachings:
Krishna is "sannivishta" (intimately seated) in the heart of every being as the Supersoul (Paramatma). This is not a distant, abstract God but an immediate presence closer to us than our own thoughts. The "heart" (hridi) in Vedic philosophy refers to the spiritual heart, the seat of consciousness, not merely the physical organ.
From Him come three essential cognitive functions:
Even forgetfulness is a divine function - we need to forget some things to function. The Lord gives knowledge to the sincere seeker and allows forgetfulness to those who wish to ignore Him.
All Vedic literature exists only to know Him - He is "vedyo" (to be known) by all Vedas. He is also "vedanta-krit" - the author or compiler of Vedanta. Vyasa, who compiled the Vedanta sutras, is considered an incarnation of Vishnu. And Krishna alone is "veda-vit" - one who truly knows the meaning of the Vedas.
The theological heart of the chapter establishes the Gita's distinctive metaphysics: three categories of existence - the perishable, the imperishable, and the Supreme Person who transcends both.
The Perishable
All beings in the material world - from the highest demigod to the smallest microbe - who are subject to birth, transformation, decay, and death. This includes the physical body and the entire manifest creation that undergoes constant change.
The Imperishable
The eternal individual soul (jiva-atman) that remains unchanged amid all bodily transformations. Called "kutastha" - unchanging like an anvil that shapes but is not shaped. This is your true self - eternal, conscious, and blissful by nature.
The Supreme Person
Krishna, the Supreme Lord who transcends both the perishable creation and the imperishable souls. He enters all three worlds and sustains them, celebrated in the Vedas and known universally as the Supreme Being - the ultimate refuge and goal.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते
dvav imau purushau loke ksharash chakshara eva cha
ksharah sarvani bhutani kutastho 'kshara uchyate
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः
uttamah purushas tv anyah paramatmety udahritah
yo loka-trayam avishya bibharty avyaya ishvarah
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः
yasmat ksharam atito 'ham aksharad api chottamah
ato 'smi loke vede cha prathitah purushottamah
"There are two kinds of beings in the world: the perishable and the imperishable. All creatures are perishable, while the unchanging is called imperishable. But distinct from these is the Supreme Person, called the Paramatma, the imperishable Lord who enters and sustains the three worlds. Because I transcend the perishable and am higher even than the imperishable, I am celebrated in the world and in the Vedas as Purushottama - the Supreme Person."
This teaching navigates between two philosophical extremes:
The term "Paramatma" (Supreme Soul) in verse 17 clarifies the relationship: just as individual souls (atma) animate individual bodies, the Supreme Soul animates the entire cosmos. He is "avyaya Ishvara" - the imperishable Lord.
Verse 18 contains Krishna's direct declaration of supremacy: "yasmat ksharam atito 'ham" - I transcend the perishable; "aksharad api cha uttamah" - I am even superior to the imperishable. This establishes the personal God as the highest category, not a lesser manifestation of impersonal Brahman.
The chapter concludes with a powerful declaration about the significance of this teaching and its transformative effect on the sincere student.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्
स सर्वविद्भजति मां सर्वभावेन भारत
yo mam evam asammudho janati purushottamam
sa sarva-vid bhajati mam sarva-bhavena bharata
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत
iti guhyatamam shastram idam uktam mayanagha
etad buddhva buddhiman syat krita-krityash cha bharata
"One who knows Me without delusion as the Supreme Person - he, knowing all, worships Me with his whole being, O Bharata. Thus, this most secret teaching has been spoken by Me, O sinless one. Understanding this, one becomes truly wise and has fulfilled all duties, O Bharata."
One who understands Krishna as Purushottama "asammudha" (without delusion) becomes:
Krishna calls this "guhyatamam shastram" - the most secret of all scriptures. The superlative "tama" indicates this surpasses even the "guhyatara" (more secret) teaching of Chapter 9 and the "guhya" (secret) of Chapter 7. It is secret not because it is hidden but because its depth is revealed only to those with pure hearts and earnest seeking.
Understanding this teaching makes one "buddhiman" (truly intelligent) and "krita-kritya" (one who has accomplished all duties). This extraordinary claim - that understanding this chapter fulfills all spiritual obligations - indicates its status as the essence of the Gita. All other teachings find their completion here in the knowledge of the Supreme Person.
The teachings of Purushottama Yoga offer profound guidance for navigating contemporary life with spiritual awareness and psychological well-being.
The cosmic tree metaphor applies perfectly to modern life - we are entangled in endless branches of social media, news feeds, entertainment, and information overload. The "weapon of detachment" means:
Verse 15.7 reveals we are eternal fragments of the Divine, not merely biological machines or social constructs. This teaching provides:
Krishna's presence as sunlight, moonlight, and digestive fire transforms everyday experiences into spiritual awareness:
Modern life often fragments our attention and identity across multiple roles, personas, and commitments. The three purushas teaching provides an integrated worldview:
Respect the material world as real but recognize its changing, temporary nature. Use it wisely without becoming enslaved.
Know your true self as eternal consciousness, not the body-mind complex. This identity cannot be shaken by life's changes.
Recognize the Supreme Person as the ultimate reality sustaining all, present in your heart, worthy of complete devotion.
Chapter 15 Purushottama Yoga reveals Krishna as the Supreme Person (Purushottama) who transcends both the perishable material world (Kshara) and the imperishable individual soul (Akshara). Through the metaphor of the cosmic Ashvattha tree, it teaches how to cut attachment to material existence and attain the supreme abode through surrender to the Primeval Person.
The Ashvattha (sacred fig) tree represents the material world with its roots above in Brahman and branches below in material existence. Its leaves are the Vedic hymns, and its branches are nourished by the three gunas (sattva, rajas, tamas). Krishna advises cutting this firmly-rooted tree with the powerful weapon of detachment (asanga-shastra) to attain liberation.
The three Purushas are: (1) Kshara - the perishable, including all beings subject to birth and death; (2) Akshara - the imperishable individual soul (jiva-atman) that remains unchanged amid bodily transformations; and (3) Purushottama - the Supreme Person Krishna who transcends both and sustains all three worlds as the eternal Lord.
In just 20 verses, Chapter 15 synthesizes 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 Krishna's supremacy as Purushottama. Verse 15.20 states that understanding this chapter makes one truly wise and fulfills all duties.
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 goal of all Vedic study, the author of Vedanta, and the only true knower of the Vedas. This establishes God's intimate presence within all beings as their innermost witness and guide.
Verse 15.7 declares that living beings are eternal fragmental parts (mamaivamsho jiva-loke jiva-bhutah sanatanah) of Krishna. Though divine in origin, souls struggle in material existence, attached to mind and senses. This establishes both our intimate connection with God and the need for liberation from material conditioning to realize this eternal relationship.
Purushottama (Supreme Person) establishes Krishna as the ultimate reality beyond both perishable matter and imperishable souls. This transcends impersonal Brahman concepts by establishing the personal God as the highest truth - the maintainer of all worlds, celebrated in Vedic scripture, and the ultimate refuge for all seekers.
According to verses 15.3-4, one must cut the firmly-rooted tree with the powerful weapon of detachment (asanga-shastrena dridhena). Then actively seek the supreme abode by surrendering (prapadye) to the Primeval Person Krishna, becoming free from pride (nirmana), delusion (moha), and attachment to sense objects.
Download the Srimad Gita App to study all 20 verses of Chapter 15 with audio recitation, multiple translations from classical commentators, and personalized study tools for deep contemplation.