The Yoga of the Supreme Person · 20shlokas · Sanskrit with Hindi & English meaning
Chapter 15 Overview — Purushottama Yoga
Chapter 15 of the Bhagavad Gita is one of its most poetic and philosophically complete chapters, condensing the entire cosmic vision of the Gita into 20 verses. The chapter opens with the image of the Ashvattha tree — the sacred fig tree — described as having roots above and branches below, with its leaves being the Vedic hymns. This inverted tree is a traditional Vedic image for the material world: its root is in Brahman (the transcendent Absolute), and its branches spread downward into the world of form, sense, and temporality.
The Ashvattha tree is not real in the sense of being an eternal fixed thing — it is constantly changing, growing, dying. The appearance of its great permanent structure is an illusion created by the continuity of the process. To cut this tree with the "axe of non-attachment" is not to destroy the world but to see it clearly — not as a fixed reality to cling to, but as a temporary pattern in the flow of consciousness.
Chapter 15 then presents the Gita's final metaphysical framework: two Purushas (persons or principles) — the perishable (Kshara) and the imperishable (Akshara) — and then the Supreme Person (Purushottama) who transcends both. The perishable is the individual soul entangled in matter. The imperishable is the liberated Atman. But beyond both is the Purushottama — the Supreme Self, Brahman, God — who pervades, sustains, and transcends all creation.
Key Teachings of Chapter 15
The Inverted Ashvattha Tree — The World as It Is
The image of the tree with roots above and branches below is profoundly subversive of ordinary perception. What we ordinarily take to be the foundation of reality — the physical, sensory world — is actually the branches and leaves. The true root, the true ground of being, is invisible to ordinary sight. It is Brahman, the transcendent. The entire spiritual project is the gradual recognising of this inversion: what seemed most real is most transient; what seemed most invisible is most real.
Kshara, Akshara, and Purushottama
The three Purushas form a complete ontology. Kshara (the perishable) is all individual beings bound in matter and subject to change. Akshara (the imperishable) is the Atman, the eternal soul that does not change even as the body it inhabits changes. Purushottama (the Supreme) is beyond both — it pervades everything, sustains everything, and yet is not exhausted or defined by anything. "Because I transcend the perishable and am higher than the imperishable, therefore I am known in the world and in the Vedas as the Supreme Person."
Knowledge of Purushottama as the Highest Knowledge
Chapter 15 concludes with a remarkable promise: one who knows this teaching of the Purushottama has become a knower of all that can be known, and their life is an act of perfect devotion. "With a non-deluded mind, one who knows Me thus, knows all." This is not intellectual mastery — it is the recognition that the self one is seeking is the same self that is seeking, and that this self is the Purushottama itself.
Practical Wisdom — Applying Chapter 15 Today
The Ashvattha tree metaphor offers a practical investigation: look at what you are most attached to — your career, your relationships, your self-image, your health. These are branches: real, important, worth caring for, but not ultimately the ground. Cutting the tree means not destroying these things but seeing them clearly — as temporary arrangements in the flow of a deeper life. When the ground shifts from "I am what I have and what I do" to "I am the awareness that witnesses having and doing," the Ashvattha tree has been cut at its root.
Sri Bhagavan said : He who knows the pipal tree (in the form of creation); which is said to
श्रीभगवान् बोले – आदि पुरुष परमेश्वर रूप मूल वाले और ब्रह्मा रूप मुख्य शाखा वाले जिस संसार रूप पीपल के वृक्ष को अविनाशी कहते हैं; तथा वेद जिसके पत्ते कहे गये हैं – उस संसार रूप वृक्ष को जो पुरुष मूल सहित तत्त्व से जानता है, वह वेद के तात्पर्य को जानने वाला है ।।१।।
Chapter 15 · Verse 2
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके।।२।।
Fed by the three Gunas and having sense-objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower. (2)
उस संसार वृक्ष की तीनों गुणों रूप जन के द्वारा बढ़ी हुई एवं विषय भोग रूप कोंपलों वाली देव, मनुष्य और तिर्यक् आदि योनि रूप शाखाएँ नीचे और ऊपर सर्वत्र फैली हुई हैं तथा मनुष्य लोक में कर्मों के अनुसार बाँधने वाली अहंता, ममता और वासना रूप जड़ें भी नीचे और ऊपर सभी लोकों में व्याप्त हो रही हैं ।।२।।
Chapter 15 · Verse 3
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ।। ३ ।।
The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion. (3)
इस संसार वृक्ष का स्वरूप जैसा कहा है वैसा यहाँ विचार-काल में नहीं पाया जाता । क्योंकि न तो इसका आदि है, न अन्त है तथा न इसकी अच्छी प्रकार से स्थिति ही है । इसलिये इस अहंता, ममता और वासना रूप अति दृढ मूलों वाले संसार रूप पीपल के वृक्ष को दृढ वैराग्य रूप शस्त्र द्वारा काटकर - ।। ३ ।।
Chapter 15 · Verse 4
Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginningless creation has progressed, he should dwell and meditate on Him. (4)
लौटकर संसार में नहीं आते और जिस परमेश्वर से इस पुरातन संसार-वृक्ष की प्रवृत्ति विस्तार को प्राप्त हुई है, उसी आदि पुरुष नारायण के मैं शरण हूँ-इस प्रकार दृढ निश्चय करके उस परमेश्वर का मनन और निदिध्यासन करना चाहिये ।।४।।
Free from pride and delusion, victorious over the evil of attachment, ever devoted to the Self, their desires stilled, and liberated from the dualities of pleasure and pain, the undeluded reach that eternal state.
जिनका मान और मोह नष्ट हो गया है, जिन्होंने आसक्ति रूप दोष को जीत लिया है, जिनकी परमात्मा के स्वरूप में नित्य स्थिति है और जिनकी कामनाएँ पूर्ण रूप से नष्ट हो गयी हैं-वे सुख-दुःख नामक द्वन्द्वों से
Chapter 15 · Verse 6
न तद्भासयते सूर्यो न शशांको न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।।६।।
Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode. (6)
जिस परमपद को प्राप्त होकर मनुष्य लौटकर संसार में नहीं आते, उस स्वयं प्रकाश परमपद को न सूर्य प्रकाशित कर सकता है, न चन्द्रमा और न अग्नि ही; वही मेरा परमधाम है ।।६।।
The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti. (7)
इस देह में यह सनातन जीवात्मा मेरा ही अंश है और वही इन प्रकृति में स्थित मन और पाँचों इन्द्रियों को आकर्षण करता है ।।७।।
When the Lord of the body departs from one frame and enters another, He takes these senses with Him, just as the wind carries fragrances from their source.
वायु गन्ध के स्थान से गन्ध को जैसे ग्रहण करके ले जाता है, वैसे ही देहादि का स्वामी जीवात्मा भी जिस शरीर का त्याग करता है, उससे इन मनसहित इन्द्रियों को ग्रहण करके फिर जिस शरीर को प्राप्त होता है, उसमें जाता है ।।८।।
Chapter 15 · Verse 9
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चायं विषयानुपसेवते।।९।।
It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses. (9)
यह जीवात्मा श्रोत्र, चक्षु और त्वचा को तथा रसना, घ्राण और मन को आश्रय करके अर्थात् इन सबके सहारे से ही विषयों का सेवन करता है ।।९।।
Chapter 15 · Verse 10
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।।१०।।
The deluded do not perceive the soul when it departs, remains, or enjoys, conjoined with the modes of nature; but those who possess the eye of knowledge see.
शरीर को छोड़कर जाते हुए को अथवा शरीर में
Chapter 15 · Verse 11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः।। ११ ।।
Striving Yogis too are able to realize this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.
यत्न करने वाले योगी जन भी अपने हृदय में स्थित इस आत्मा को तत्त्व से जानते हैं; किंतु जिन्होंने अपने अन्तःकरण को शुद्ध नहीं किया है, ऐसे अज्ञानीजन तो यत्न करते रहने पर भी इस आत्मा को नहीं जानते ।। ११ ।।
The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine. (12)
सूर्य में स्थित जो तेज सम्पूर्ण जगत् को प्रकाशित करता है तथा जो तेज चन्द्रमा में है और जो अग्नि में है-उसको तू मेरा ही तेज जान ।।१२।।
Chapter 15 · Verse 13
गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः।।१३।।
And permeating the soil, it is I who support all creatures by My vital power; and
और मैं ही पृथ्वी में प्रवेश करके अपनी शक्ति से सब भूतों को धारण करता हूँ और रस स्वरूप अर्थात् अमृतमय चन्द्रमा होकर सम्पूर्ण ओषधियों को अर्थात् वनस्पतियों को पुष्ट करता हूँ ।।१३।।
Taking the form of fire lodged in the body of all creatures and united with the Prana (ingoing) and Apana (outgoing) breaths, it is I who consume the four kinds of food. (14)
मैं ही सब प्राणियों के शरीर में स्थित रहने वाला प्राण और अपान से संयुक्त वैश्वानर अग्नि रूप होकर चार प्रकार के अन्न को पचाता हूँ ।।१४।।
I am seated in the hearts of all beings; from Me come memory, knowledge, and forgetfulness. By all the Vedas, I alone am to be known; I am the author of the Vedanta and the knower of the Vedas.
मैं ही सब प्राणियों के हृदय में अन्तर्यामी रूप से स्थित हूँ तथा मुझसे ही स्मृति, ज्ञान और अपोहन होता है और सब वेदों द्वारा मैं ही जानने के योग्य हूँ तथा वेदान्त का कर्ता और वेदों को जानने वाला भी मैं ही हूँ ।।१५।।
The perishable and the imperishable too—these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable.
इस संसार में नाशवान् और अविनाशी भी, ये दो प्रकार के पुरुष हैं। इनमें सम्पूर्ण भूत प्राणियों के शरीर तो नाशवान् और जीवात्मा अविनाशी कहा जाता है ।। १६ ।।
Chapter 15 · Verse 17
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ।।१७।।
The Supreme Person is yet other than these, who, having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit. (17)
इन दोनों से उत्तम पुरुष तो अन्य ही है, जो तीनों लोकों में प्रवेश करके सबका धारण-पोषण करता है एवं अविनाशी परमेश्वर और परमात्मा—इस प्रकार कहा गया है ।।१७।।
Chapter 15 · Verse 18
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ।।१८।।
Since I am wholly beyond the perishable world of Ksetra, and am superior even to the imperishable soul, hence I am
क्योंकि मैं नाशवान् जडवर्ग-क्षेत्र से तो सर्वथा अतीत हूँ और अविनाशी जीवात्मा से भी उत्तम हूँ, इसलिये लोक में और वेद में भी पुरुषोत्तम नाम से प्रसिद्ध हूँ ।।१८।।
Chapter 15 · Verse 19
यो मामेवमसंमूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत।।१९।।
Arjuna, the wise man who thus realizes Me as the Supreme Person,-knowing all, he constantly worship Me (the all-pervading Lord) with his whole being. (19)
हे भारत ! जो ज्ञानी पुरुष मुझको इस प्रकार तत्त्व से पुरुषोत्तम जानता है, वह सर्वज्ञ पुरुष सब प्रकार से निरन्तर मुझ वासुदेव परमेश्वर को ही भजता है ।।१९।।
What is the Ashvattha tree in Bhagavad Gita Chapter 15?
The Ashvattha (sacred fig tree) is used as a metaphor for the material world. It is described as having roots above (in Brahman, the transcendent) and branches below (the world of form and experience). Its "leaves" are the Vedic hymns. It is called imperishable in the Vedas but is actually constantly changing. Chapter 15 says one must cut this tree of material attachment with the axe of non-attachment and surrender to the Supreme.
Who is the Purushottama in the Bhagavad Gita?
Purushottama means "Supreme Person" or "Highest Purusha." Chapter 15 presents three levels: Kshara (perishable individual beings), Akshara (imperishable eternal Atman), and Purushottama — the Supreme Being that transcends and encompasses both. God is not merely the collective sum of individual souls; God is the Supreme that pervades and sustains all, yet remains beyond both the perishable and the imperishable.
Adhyatmas