Bhagavadgītā Chapter 15

Purushottama Yoga or The Yoga of the Supreme Divine Personality

Purushottama Yoga

Shloka 15.1: śhrī-bhagavān uvācha | ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam | chhandānsi yasya parṇāni yas taṁ veda sa veda-vit || 15.1 ||

English:  The Blessed Lord said: There is an eternal banyan tree with its roots upward and branches downward, and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Hindi:  भगवान ने कहा: एक शाश्वत अश्वत्थ वृक्ष है जिसकी जड़ें ऊपर और शाखाएँ नीचे की ओर हैं, और जिसके पत्ते वेद के मंत्र हैं। जो इस वृक्ष को जानता है, वही वेदों का ज्ञाता है।

 

Shloka 15.2: adhaśh chordhvaṁ prasṛitās tasya śhākhā guṇa-pravṛiddhā viṣhaya-pravālāḥ | adhaśh cha mūlāny anusaṅgantīni karmānubandhīni manuṣhya-loke || 15.2 ||

English:  The branches of this tree extend both downwards and upwards, nourished by the three modes of material nature. The twigs are the objects of the senses, and the roots extending downwards bind the soul according to its karmic actions in the human society.

Hindi:  इस वृक्ष की शाखाएँ नीचे और ऊपर फैली हुई हैं, जो प्रकृति के तीन गुणों से पोषित होती हैं। इनकी कोंपलें इन्द्रियों के विषय हैं, और नीचे की ओर जाने वाली जड़ें कर्म के अनुसार जीव को मानव समाज में बांधती हैं।

 

Shloka 15.3: na rūpam asyeha tathopalabhyate nānto na chādir na cha saṁpratiṣhṭhā | aśhvattham enaṁ su-virūḍha-mūlam asaṅga-śhastreṇa dṛiḍhena chhittvā || 15.3 ||

English:  Its real form cannot be perceived in this world, nor its end, beginning, or foundation. Having cut down this firmly rooted banyan tree with the strong axe of detachment...

Hindi:  इस वृक्ष का वास्तविक रूप इस संसार में नहीं जाना जा सकता, न इसका अंत, न आरंभ, और न ही इसका आधार। इस गहराई से जमे हुए अश्वत्थ वृक्ष को दृढ़ वैराग्य के शस्त्र से काटकर...

 

Shloka 15.4: tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ | tam eva chādyaṁ puruṣhaṁ prapadye yataḥ pravṛittiḥ prasṛitā purāṇī || 15.4 ||

English:  One must then seek that place from which, having gone, one never returns, and surrender to that Supreme Divine Personality from whom all things have begun and who has extended everywhere since time immemorial.

Hindi:  उस स्थान की खोज करो, जहाँ जाने के बाद फिर लौटना नहीं होता, और उस आदिपुरुष को समर्पित हो जाओ, जिससे सब कुछ आरंभ हुआ है और जो अनादिकाल से सब ओर विस्तारित है।

 

Shloka 15.5: nir-māna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ | dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gachchhanty amūḍhāḥ padam avyayaṁ tat || 15.5 ||

English:  Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the self, desires completely controlled, free from the dualities of pleasure and pain, the undeluded reach that eternal goal.

Hindi:  जो व्यक्ति मान और मोह से मुक्त हैं, जिन्होंने आसक्ति के दोष को जीत लिया है, जो आत्मा में नित्य स्थित हैं, जिनकी सभी इच्छाएँ नियंत्रित हैं, और जो सुख-दुःख के द्वंद्व से मुक्त हैं, वे अविनाशी पद को प्राप्त करते हैं।

 

Shloka 15.6: na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ | yad gatvā na nivartante tad dhāma paramaṁ mama || 15.6 ||

English:  That supreme abode of Mine is not illumined by the sun, moon, or fire. Those who reach it never return to this material world.

Hindi:  मेरा वह परमधाम सूर्य, चंद्रमा, या अग्नि से प्रकाशित नहीं होता। जो वहाँ पहुँच जाते हैं, वे इस भौतिक संसार में वापस नहीं आते।

 

Shloka 15.7: mamaivāṁśho jīva-loke jīva-bhūtaḥ sanātanaḥ | manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati || 15.7 ||

English:  The living entities in this conditioned world are My eternal fragmental parts. But bound by material nature, they struggle with the six senses, which include the mind.

Hindi:  इस भौतिक संसार के सभी जीव मेरे सनातन अंश हैं। लेकिन वे भौतिक प्रकृति से बंधे हुए हैं और मन सहित छः इन्द्रियों से संघर्ष करते हैं।

 

Shloka 15.8: śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ | gṛihītvaetāni saṁyāti vāyur gandhān ivāśhayāt || 15.8 ||

English:  When the living entity takes on a new body, or when he leaves an old one, he carries the mind and senses with him, just as the wind carries fragrances from their source.

Hindi:  जब जीवात्मा एक नया शरीर धारण करता है या पुराने शरीर को छोड़ता है, तो वह मन और इन्द्रियों को अपने साथ ले जाता है, जैसे वायु सुगंध को उसके स्रोत से ले जाती है।

 

Shloka 15.9: śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha | adhiṣhṭhāya manaśhchāyaṁ viṣhayān upasevate || 15.9 ||

English:  The living entity, taking shelter in the body, enjoys the sense objects using the ears, eyes, skin, tongue, and nose, as well as the mind.

Hindi:  जीवात्मा शरीर में रहते हुए कान, आँख, त्वचा, जीभ, नाक और मन के माध्यम से इन्द्रिय विषयों का आनंद लेता है।

 

Shloka 15.10: utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam | vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ || 15.10 ||

English:  The deluded do not perceive the soul as it resides in the body, as it enjoys sense gratification, or as it leaves the body. But those who have the eye of knowledge can see the truth.

Hindi:  मूर्ख लोग आत्मा को नहीं देख पाते हैं, चाहे वह शरीर में स्थित हो, इन्द्रियों का आनंद ले रहा हो, या शरीर छोड़ रहा हो। लेकिन जिनके पास ज्ञान की दृष्टि है, वे इस सत्य को देख सकते हैं।

 

Shloka 15.11: yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam | yatanto ’pyakṛitātmāno nainaṁ paśhyanty achetasaḥ || 15.11 ||

English:  The striving yogis, who have controlled their minds and purified their hearts, perceive the soul within. But those whose minds are not purified and who are not spiritual cannot realize the soul, even though they may try.

Hindi:  जो योगी अपने मन को नियंत्रित कर चुके हैं और जिनका हृदय शुद्ध है, वे आत्मा को अपने भीतर देख सकते हैं। लेकिन जिनके मन शुद्ध नहीं हैं और जो आध्यात्मिक नहीं हैं, वे आत्मा को नहीं जान पाते, चाहे वे कितना भी प्रयास करें।

 

Shloka 15.12: yad āditya-gataṁ tejo jagad bhāsayate ’khilam | yach chandramasi yach chāgnau tat tejo viddhi māmakam || 15.12 ||

English:  The light of the sun, which illuminates the entire universe, and the light which is in the moon and in fire—know that this light is Mine.

Hindi:  सूर्य का प्रकाश, जो पूरे जगत को प्रकाशित करता है, और चंद्रमा तथा अग्नि का प्रकाश—जान लो कि यह प्रकाश मेरा ही है।

 

Shloka 15.13: gām āviśhya cha bhūtāni dhārayāmy aham ojasā | puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ || 15.13 ||

English:  Entering the earth, I support all living beings with My energy, and becoming the moon, I nourish all plants with the juice of life.

Hindi:  पृथ्वी में प्रवेश करके मैं अपनी ऊर्जा से सभी प्राणियों का पालन करता हूँ, और चंद्रमा बनकर मैं सभी वनस्पतियों का रस रूप में पोषण करता हूँ।

 

Shloka 15.14: ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ | prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham || 15.14 ||

English:  I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming. By this fire, I digest the four kinds of food.

Hindi:  मैं सभी प्राणियों के शरीर में स्थित जठराग्नि हूँ, और मैं ही प्राण और अपान वायु हूँ। इस अग्नि से मैं चार प्रकार के भोजन को पचाता हूँ।

 

Shloka 15.15: sarvasya chāhaṁ hṛidi sanniviṣhṭo mattaḥ smṛitir jñānam apohanaṁ cha | vedaśh cha sarvair aham eva vedyo vedānta-kṛid veda-vid eva chāham || 15.15 ||

English:  I am seated in the hearts of all living beings, and from Me come memory, knowledge, and forgetfulness. I am, in fact, that which is to be known by all the Vedas. I am the author of Vedanta, and the knower of the Vedas.

Hindi:  मैं सभी प्राणियों के हृदय में स्थित हूँ, और मुझसे ही स्मृति, ज्ञान और विस्मृति उत्पन्न होती है। वास्तव में, मैं ही वह हूँ जिसे सभी वेदों द्वारा जाना जाना चाहिए। मैं वेदांत का रचयिता हूँ और वेदों का ज्ञाता हूँ।

 

Shloka 15.16: dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha | kṣharaḥ sarvāṇi bhūtāni kūṭa-stho ’kṣhara uchyate || 15.16 ||

English:  There are two kinds of beings in this world—the perishable and the imperishable. The perishable are all living entities, and the imperishable is called the unchanging soul.

Hindi:  इस संसार में दो प्रकार के पुरुष हैं—नश्वर और अविनाशीनश्वर सभी जीव हैं, और अविनाशी को अपरिवर्तनीय आत्मा कहा जाता है।

 

Shloka 15.17: uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ | yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ || 15.17 ||

English:  But there is another, the Supreme Personality, known as the Supersoul, the imperishable Lord, who has entered the three worlds and is sustaining them.

Hindi:  परंतु एक और सर्वोच्च पुरुष है, जिसे परमात्मा कहा जाता है। वह अविनाशी भगवान है, जिसने तीनों लोकों में प्रवेश किया हुआ है और उन्हें धारण कर रहा है।

 

Shloka 15.18: yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ | ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ || 15.18 ||

English:  Because I transcend both the perishable and the imperishable, I am declared the Supreme Personality (Puruṣhottama) in the world and in the Vedas.

Hindi:  क्योंकि मैं नश्वर और अविनाशी दोनों से परे हूँ, इसलिए मुझे संसार में और वेदों में पुरुषोत्तम (सर्वोच्च पुरुष) कहा गया है।

 

Shloka 15.19: yo mām evam asammūḍho jānāti puruṣhottamam | sa sarva-vid bhajati māṁ sarva-bhāvena bhārata || 15.19 ||

English:  Whoever knows Me as the Supreme Personality of Godhead without doubt is the knower of everything. He therefore engages himself in full devotional service to Me, O Bharata (Arjuna).

Hindi:  जो मुझे पुरुषोत्तम के रूप में जानता है, वह सब कुछ जानने वाला है। इसलिए वह मुझमें पूर्ण भक्ति से लीन हो जाता है, हे भारत (अर्जुन)।

 

Shloka 15.20: iti guhyatamaṁ śhāstram idam uktaṁ mayānagha | etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata || 15.20 ||

English:  Thus I have explained to you this most confidential of all knowledge, O sinless one. Whoever understands this will become wise, and his endeavors will know perfection, O Bharata (Arjuna).

Hindi:  इस प्रकार मैंने तुम्हें यह सबसे गोपनीय शास्त्र बताया है, हे निष्पाप। जो इसे समझ लेता है, वह बुद्धिमान हो जाता है, और उसके प्रयास पूर्णता को प्राप्त होते हैं, हे भारत (अर्जुन)।

 

Here is a comprehensive summary of the chapter:

Chapter 15 of the Bhagavad Gita is titled ‘Puruṣhottama-Yoga’, which means "The Yoga of the Supreme Divine Personality". In this chapter, Krishna reveals the eternal relationship between the soul, the material world, and the Supreme Divine (Krishna Himself, referred to as Puruṣhottama). He uses metaphors and analogies to describe the nature of material existence, the bondage of the soul, and the path to liberation.

The Cosmic Banyan Tree Metaphor (Verses 1-4)

Krishna begins by using a powerful metaphor of a cosmic banyan tree to describe the material world and the complexity of material existence. The tree's roots grow upward, symbolizing its attachment to Brahman (the spiritual source), while its branches extend downward, representing the material desires and attachments that keep living beings trapped in samsara (the cycle of birth and death).

  • The leaves of the tree are the Vedic hymns, which provide the knowledge needed to understand the nature of existence.
  • The branches are nourished by the three gunas (modes of material nature—Sattva, Rajas, and Tamas).
  • The twigs are the sense objects that attract the mind, and the roots that spread downward bind the soul through karmic actions.

Krishna explains that the real form of this tree is not perceptible in this world—its beginning, end, and foundation are not easily discernible. One must cut down this tree using the axe of detachment and seek the Supreme Abode, where there is no return.

Attaining the Supreme Abode (Verses 4-6)

Krishna instructs that one must strive to reach the Supreme Abode by freeing oneself from pride, delusion, and attachment. A person must be rooted in self-realization, control their desires, and remain unaffected by duality (pleasure and pain, honor and dishonor).

  • Those who transcend dualities, control their desires, and overcome the sense of ego can attain the eternal abode.
  • Krishna describes His supreme abode as a place where there is no need for the sun, moon, or fire for illumination—it is the self-effulgent divine realm, and once a person reaches there, they do not return to the cycle of birth and death.

The Eternal Soul and Its Struggle in the Material World (Verses 7-11)

Krishna emphasizes that every living entity is an eternal fragment of Him, but when embodied, the soul becomes conditioned by material nature. It struggles with the six senses (including the mind) and faces the challenges of material life.

  • The soul takes on different bodies based on its karmic actions. Just as the wind carries fragrances, the soul, taking with it the mind and senses, enters new bodies when it reincarnates.
  • The embodied soul experiences the world through the senses—the ears, eyes, skin, tongue, and nose—along with the mind. However, only those with the eye of knowledge can understand the presence of the soul. The deluded are unable to perceive this truth, while the wise who strive through spiritual discipline can recognize the soul within.

Krishna’s Presence in the Material World (Verses 12-15)

Krishna explains His pervasive presence throughout the material world:

  • The light of the sun, moon, and fire is a reflection of Krishna's divine energy, which illuminates the entire universe.
  • He is the life force that sustains all beings and the nourishing essence of plants. As the fire of digestion, Krishna enables all beings to digest food.
  • He resides in the hearts of all living beings, and from Him arise memory, knowledge, and forgetfulness. Krishna is the ultimate essence to be known by the Vedas and is both the author and the knower of the Vedanta.

The Two Types of Beings (Verses 16-18)

Krishna describes the three types of beings in existence:

  • Kṣhara (Perishable Beings): These include all material beings—humans, animals, plants, and everything else that is subject to birth and death.
  • Akṣhara (Imperishable Beings): These refer to the eternal souls that do not perish even when the physical body dies. The soul is unchanging and everlasting.
  • Puruṣhottama (Supreme Divine Personality): Beyond both the perishable and the imperishable, Krishna identifies Himself as the Supreme Person who sustains everything in the universe. He transcends both the material beings and the imperishable souls.

Krishna declares that because He is beyond both the perishable and the imperishable, He is known in the world and in the Vedas as Puruṣhottama, the Supreme Divine Personality.

The Importance of Knowing Krishna as the Supreme (Verses 19-20)

Krishna emphasizes that one who understands Him as Puruṣhottama (the Supreme Divine Personality) is truly wise and has attained complete knowledge. Such a person engages in devotion with all their heart.

Krishna concludes the chapter by stating that the knowledge He has imparted in this chapter is the most confidential of all scriptures. One who understands this supreme knowledge becomes wise and attains perfection in all their endeavors.

Key Teachings of Chapter 15:

  1. The Cosmic Banyan Tree:
    • The cosmic tree symbolizes the illusory nature of the material world. The roots of the tree represent attachment, while the branches represent desires and karmic actions. The tree itself is nourished by the three modes of material nature (Sattva, Rajas, Tamas).
    • To achieve liberation, one must use the axe of detachment to cut down this tree and seek the Supreme Divine.
  2. The Supreme Abode:
    • Krishna describes His supreme abode as self-illuminated and beyond the reach of birth, death, and suffering. Attaining this abode is the ultimate goal for a soul, where it is free from material entanglements.
    • To reach this abode, one must cultivate detachment from material things, overcome pride, and remain unaffected by the dualities of life.
  3. The Eternal Soul:
    • All living beings are eternal fragments of Krishna, but due to contact with material nature, they experience suffering and go through reincarnation. The soul carries with it the mind and senses as it migrates from one body to another.
    • The wise can perceive the presence of the soul, while those who are deluded cannot see this truth.
  4. Krishna's Omnipresence:
    • Krishna reveals that His divine energy permeates the entire universe. He is the light of the sun, moon, and fire; the life force in all beings; the digestive fire in the stomach; and the supporter of all plants.
    • He resides in the hearts of all beings, and from Him arise memory, knowledge, and forgetfulness.
  5. The Three Types of Beings:
    • Krishna distinguishes between the perishable beings (all material entities), the imperishable soul (the eternal individual soul), and Himself (the Supreme Divine, Puruṣhottama).
    • He explains that He is the highest reality, beyond both the perishable and the imperishable, and that one who knows Him as such attains true wisdom and liberation.
  6. Attaining Liberation:
    • Liberation is achieved through recognizing Krishna as the Supreme Divine Personality and engaging in devotion. Knowing Krishna as Puruṣhottama allows a person to transcend the bondage of material existence.
    • Krishna calls this knowledge the most confidential and states that those who understand it become wise and achieve perfection in their lives.

Chapter 15 of the Bhagavad Gita is one of the most profound teachings, emphasizing the nature of material existence, the bondage of the soul, and the way to attain liberation by transcending attachment to the material world. The chapter begins with a description of the cosmic banyan tree, illustrating the entangled nature of life in the material world and emphasizing the need for detachment to achieve freedom.

Krishna reveals His omnipresence as the Supreme Divine Personality, who is not only the source of the material and spiritual worlds but also the ultimate goal for those seeking liberation. He presents Himself as Puruṣhottama—the Supreme Person who transcends both the perishable and imperishable realities.

Through detachment, self-realization, and devotion to Krishna, a soul can transcend the three modes of material nature and attain the Supreme Abode, a state of eternal bliss and freedom from the cycle of birth and death. The ultimate teaching of this chapter is that by recognizing Krishna as the Supreme Divine and dedicating oneself to Him with complete devotion, one can achieve true wisdom and the ultimate state of liberation.

 

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