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Chapter 15: Purushottama Yoga

Gita GPS: Chapter 15, Purushottama Yoga, uses the upside-down tree of worldly life to point toward the Supreme Person beyond the changing and unchanging.

  • Shlokas 1-6: Krishna describes the universe as a tree and the way to cut attachment and seek the highest state.
  • Shlokas 7-11: Krishna explains the individual soul and its journey through embodied life.
  • Shlokas 12-15: Krishna reveals His sustaining glory in light, life, memory, knowledge, and the Vedas.
  • Shlokas 16-20: Krishna distinguishes the perishable, the imperishable, and the Supreme Person.
V1| V2| V3| V4| V5| V6

Shlokas 1-6

Description of the Universe as a tree and the means of God-realization.

Reflective Prompt:When you contemplate the vast network of your desires, family connections, and work in this world, what symbol describes it best?

  • ▪Option 1:A straight path leading directly to a clear destination.
  • ▪Option 2:An upside-down, strongly-rooted tree (Ashvattha) with roots above and branching out below.

Verse 01

श्रीभगवानुवाच

। ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् | | छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् | | १५-१ | |

śhrī bhagavān uvācha ūrdhvamūlamadhaḥśhākhamaśhvatthaṁ prāhuravyayam chhandāṁsi yasya parṇāni yastaṁ veda sa vedavit

Word-by-word guide:
Line 1:
  • श्री(Sri) — श्री(the Blessed Lord said)
  • भगवान्(Bhagavan) — भगवान(the Blessed Lord said)
  • उवाच(uvacha) — बोले(the Blessed Lord said)
  • ऊर्ध्वमूलम्(urdhva-mulam) — ऊपर जड़ वाला(with roots above)
  • अधःशाखम्(adhah-shakham) — नीचे शाखाओं वाला(with branches below)
  • अश्वत्थम्(ashvattham) — अश्वत्थ वृक्ष(the Ashvattha tree (banyan/holy fig tree representing worldly life))
  • प्राहुः(prahuh) — कहते हैं(they call)
  • अव्ययम्(avyayam) — अविनाशी(eternal/ephemeral)
Line 2:
  • छन्दांसि(chandansi) — वैदिक छंद(the Vedic hymns)
  • यस्य(yasya) — जिसके(whose)
  • पर्णानि(parnani) — पत्ते(leaves)
  • यः(yah) — जो(who)
  • तम्(tam) — वह(that)
  • एद(veda) — जानता है(knows)
  • सः(sah) — वह(he)
  • वेदवित्(veda-vit) — वेदों का ज्ञाता(the knower of the Vedas)

English:Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, but having its seed above in the Highest and its ramifications on this earth below. The scriptures are its leaves, and he who understands this, knows.

Note:

Krishna describes the universe as the eternal Ashvattha tree with roots above and branches below. The roots above represent the spiritual origin (Brahman), while the branches below represent material manifestation.

Learnings from Shloka 1:
  • The Cosmic Tree:: Material life is a complex, branched structure rooted in the transcendent spirit.
  • Vedic Leaves:: Scriptures and laws are like leaves that decorate and regulate this cosmic tree.

Verse 02

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा । गुणप्रवृद्धा विषयप्रवालाः | | अधश्च मूलान्यनुसन्ततानि | कर्मानुबन्धीनि मनुष्यलोके | | १५-२ | |

adhaśhchordhvaṁ prasṛitāstasya śhākhā guṇapravṛiddhā viṣhayapravālāḥ adhaśhcha mūlānyanusantatāni karmānubandhīni manuṣhyaloke

Word-by-word guide:
Line 1:
  • अधः(adhah) — नीचे(below)
  • च(cha) — और(and)
  • उर्ध्वम्(urdhvam) — ऊपर(above)
  • प्रसृताः(prasritah) — फैली हुई(spread)
  • तस्य(tasya) — उसकी(its)
  • शाखाः(shakhah) — शाखाएं(branches)
  • गुणप्रवृद्धाः(guna-pravriddhah) — गुणों से बढ़ी हुई(nourished by the material qualities (gunas))
  • विषयप्रवालाः(vishaya-pravalah) — विषयों को कोपल रूप में रखने वाली(with sense objects as buds)
  • अधः(adhah) — नीचे(below)
  • च(cha) — और(and)
  • मूलानि(mulani) — जड़ें(roots)
  • अनुसन्ततानि(anusantatani) — फैली हुई(stretched out)
Line 2:
  • कर्मानुबन्धीनि(karma-anubandhini) — कर्म से बांधने वाली(binding to action)
  • मनुष्यलोके(manushya-loke) — मनुष्य लोक में(in the world of humans)

English:Its branches shoot upwards and downwards, deriving their nourishment from the qualities; its buds are the objects of sense; and its roots, which follow the Law causing man's regeneration and degeneration, pierce downwards into the soil.

Note:

The branches of this tree extend upward and downward, nourished by the three gunas, with sense objects as their buds. The secondary roots stretch down to bind humans to action (karma).

Learnings from Shloka 2:
  • Nourished by Gunas:: The activities and branches of life are fed and expanded by the three qualities of nature.
  • Binding Roots:: Desires and attachments act as secondary roots that tie our consciousness to earthly actions.

Verse 03

न रूपमस्येह तथोपलभ्यते । नान्तो न चादिर्न च सम्प्रतिष्ठा | | अश्वत्थमेनं सुविरूढमूलं | असङ्गशस्त्रेण दृढेन छित्त्वा | | १५-३ | |

na rūpamasyeha tathopalabhyate nānto na chādirna cha sampratiṣhṭhā aśhvatthamenaṁ suvirūḍhamūlaṁ asaṅgaśhastreṇa dṛiḍhena chhittvā

Word-by-word guide:
Line 1:
  • न(na) — नहीं(not)
  • रूपम्(rupam) — रूप(form)
  • अस्य(asya) — इस(of this)
  • इह(iha) — यहां(here (in this world))
  • तथा(tatha) — तथा(as such)
  • उपलभ्यते(upalabyate) — प्राप्त होता है(is perceived)
  • न(na) — नहीं(not)
  • अन्तः(antah) — अंत(end)
  • न(na) — नहीं(not)
  • चादिः(chadih) — और आरंभ(beginning)
  • न(na) — नहीं(not)
  • च(cha) — और(and)
  • सम्प्रतिष्ठा(sampratishtha) — आधार(foundation/existence)
  • अश्वत्थम्(ashvattham) — अश्वत्थ वृक्ष(Ashvattha tree)
  • एनम्(enam) — चोम्फोर्तेद् यह फ्रिघ्तेनेद् एक(this)
  • सुविरूढमूलम्(su-virudha-mulam) — गहरी जड़ वाला(strongly rooted)
Line 2:
  • असङ्गशस्त्रेण(asanga-shastrena) — अनासक्ति के शस्त्र से(with the weapon of detachment)
  • दृढेन(dridhena) — दृढ़(firm)
  • छित्त्वा(chittva) — काटकर(having cut)

English:In this world its true form is not known, neither its origin nor its end, and its strength is not understood., until the tree with its roots striking deep into the earth is hewn down by the sharp axe of not being stuck.

Note:

The true form of this tree is not perceived in this world—neither its beginning, nor end, nor foundation. This strongly-rooted tree must be cut down with the firm weapon of non-attachment (asanga).

Learnings from Shloka 3:
  • Incomprehensible Tree:: The material world's origin and end are beyond the reach of ordinary sensory understanding.
  • Weapon of Detachment:: Use the sharp axe of non-attachment (asanga) to cut through the entanglement of desires.

Reflective Prompt:To reach the eternal state where there is no return to worldly suffering, what mental qualities must be cultivated first?

  • ▪Option 1:Accumulating power, social influence, and material comforts.
  • ▪Option 2:Freedom from pride, delusion, attachment, and being centered in the Self.

Verse 04

ततः पदं तत्परिमार्गितव्यं । यस्मिन्गता न निवर्तन्ति भूयः | | तमेव चाद्यं पुरुषं प्रपद्ये | | यतः प्रवृत्तिः प्रसृता पुराणी | | १५-४ | |

tataḥ padaṁ tatparimārgitavyaṁ yasmingatā na nivartanti bhūyaḥ tameva chādyaṁ puruṣhaṁ prapadye yataḥ pravṛittiḥ prasṛitā purāṇī

Word-by-word guide:
Line 1:
  • ततः(tatah) — वह(then)
  • पदम्(padam) — पद(goal/state)
  • तत्(tat) — वह(that)
  • परिमार्गितव्यम्(parimargitavyam) — खोजना चाहिए(should be sought)
  • यइ(yasmin) — वह(where)
  • गताः(gatah) — जाकर(having gone)
  • न(na) — नहीं(not)
  • इवतइ(nivartanti) — वह(they return)
  • भूयः(bhuyah) — फिर(again)
  • तम्(tam) — वह(That)
  • एव(eva) — ही(indeed)
  • च(cha) — और(and)
  • आद्यम्(adyam) — आदि(original)
  • पुरुषम्(purusham) — पुरुष(Primal Being/God)
  • प्रपद्ये(prapadye) — मैं शरण लेता हूं(I surrender)
Line 2:
  • यतह्(yatah) — जो(from whom)
  • प्रवृत्तिः(pravrittih) — प्रवाह(the stream of creation)
  • प्रसृता(prasrita) — प्रवाहित(flowed)
  • पुराणी(purani) — पुरातन(ancient)

English:Beyond lies the Path, from which, when found, there is no return. This is the Primal God from from where this ancient creation has sprung.

Note:

Then, one should seek that goal reaching which they never return, surrendering to the primeval Purusha from whom this ancient creation streamed forth.

Learnings from Shloka 4:
  • Seek the Highest Goal:: Direct your efforts toward the eternal state from which there is no return to worldly bondage.
  • Surrender to the Source:: Surrender your ego to the primeval cosmic person (Purusha) who is the source of all existence.

Verse 05

निर्मानमोहा जितसङ्गदोषा । अध्यात्मनित्या विनिवृत्तकामाः | | द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्- | गच्छन्त्यमूढाः पदमव्ययं तत् | | १५-५ | |

nirmānamohā jitasaṅgadoṣhā adhyātmanityā vinivṛittakāmāḥ dvandvairvimuktāḥ sukhaduḥkhasaṁjñair- gachchhantyamūḍhāḥ padamavyayaṁ tat

Word-by-word guide:
Line 1:
  • निर्मानमोहाः(nir-mana-mohah) — मान और मोह से मुक्त(free from pride and delusion)
  • जितसङ्गदोषाः(jita-sanga-doshah) — आसक्ति दोष पर विजयी(having conquered the defect of attachment)
  • अध्यात्मनित्याः(adhyatma-nityah) — अध्यात्म में स्थिर(constantly fixed in spiritual truth)
  • विनिवृत्तकामाः(vinivritta-kamah) — कामनाओं से निवृत्त(free from desires)
  • द्वन्द्वैः(dvandvaih) — द्वंद्वों से(from dualities)
  • विमुक्तः(vimuktah) — मुक्त होकर(freed)
Line 2:
  • सुखदुःखसंज्ञैः(sukha-duhkha-sanjnaih) — सुख-दुःख नामक(known as pleasure and pain)
  • गच्छन्ति(gacchanti) — जाते हैं(attain)
  • अमूढाः(amudhah) — अमूढ़ ज्ञानी(the wise (undeluded))
  • पदम्(padam) — पद(state)
  • अव्ययम्(avyayam) — अविनाशी(eternal/imperishable)
  • तत्(tat) — वह(that)

English:Wise people reach Eternity when, freed from pride and confusion, they have conquered their love for the things of sense; when, renouncing want and fixing their gaze on the self, they have ceased to be tossed to and fro by the opposing sensations, like pleasure and pain.

Note:

Those who are free from pride and delusion, who have conquered the evil of attachment, who are constantly centered in the Self, with desires stilled, reach that eternal state.

Learnings from Shloka 5:
  • Inner Alignment:: Spiritual progress requires freedom from pride, false identification, and attachment.
  • Self-Centered Peace:: Keep the mind constantly centered in the Self, letting go of personal expectations.

Reflective Prompt:How do you view the relationship between the individual soul (Jivatma) and the Supreme Divine?

  • ▪Option 1:The Jivatma is a completely separate entity created from nothing, with no divine connection.
  • ▪Option 2:The Jivatma is an eternal fragment (amsa) of the Supreme, temporarily drawing the mind and senses.

Verse 06

न तद्भासयते सूर्यो न शशाङ्को न पावकः । | यद्गत्वा न निवर्तन्ते तद्धाम परमं मम | | १५-६ | |

na tadbhāsayate sūryo na śhaśhāṅko na pāvakaḥ yadgatvā na nivartante taddhāma paramaṁ mama

Word-by-word guide:
Line 1:
  • न(na) — नहीं(not)
  • तत्(tat) — वह(That)
  • भासयते(bhasayate) — प्रकाशित करता(illuminates)
  • सूर्यः(suryah) — सूर्य(the sun)
  • न(na) — नहीं(not)
  • शशाङ्कः(shashankah) — चंद्रमा(the moon)
  • न(na) — नहीं(not)
  • पावकः(pavakah) — अग्नि(fire)
  • यत्(yat) — वह(where)
Line 2:
  • गत्वा(gatva) — जाकर(having gone)
  • न(na) — नहीं(not)
  • निवर्तन्ते(nivartante) — लौटते हैं(they return)
  • तत्(tat) — वह(That)
  • धाम(dhama) — धाम(abode)
  • परमम्(paramam) — परम(supreme)
  • मम(mama) — मेरा(My)

English:Neither sun, moon, nor fire shines there. Those who go thither never come back. For, Arjuna, that is my Celestial Home!

Note:

That supreme state is not illuminated by the sun, nor by the moon, nor by fire. Once reached, there is no return; that is the supreme abode of the Divine.

### Shlokas 7-11 **The Jivatma, or individual soul.**

Learnings from Shloka 6:
  • The World is an Upside-Down Tree:: The material world is compared to a banyan tree with roots above (in spiritual realms) and branches below (our physical lives).
  • The Axe of Detachment:: To find true peace and escape the entanglement of sense-objects, one must cut the deep roots of this tree using the weapon of detachment (asanga).
  • The Supreme Destination:: Beyond the worldly tree lies the self-luminous, eternal state of the Divine, from which there is no return to worldly bondage.