Chapter 15 of the Bhagavad Gita, titled 'Purusottama Yoga', consists of 20 verses that outline the nature of the material world, the individual soul (jīva), and the Supreme God (Ishvara). It uses the metaphor of an upside-down banyan tree to illustrate worldly entanglement, emphasizing the need for detachment and surrender to achieve liberation. The chapter captures the essence of the Gita and Vedas, highlighting the oneness of individual souls and the Supreme Consciousness.

1. BHAGVAD GITA CHAPTER 15, FLOWCHARTS AND OVERVIEW
Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com

2. Based on teachings of
Bhagvad gita Study by Bhakti Caitanya Swami
Bhagvad_Gita_Notes_Complete_Gauranga_priyarabhu

4. Swami Paripoornananda Saraswathi

6. Chapter 15 :
Purusottama Yoga
{20 Slokas / Verses}
Bhagvad gita Study by Bhakti Caitanya
Swamihttp://haricharanam.blogspot.com/2014/09/
Puruṣottama-yoga
[In the 13th and 14th chapters, the Lord dealt with the main theme of the
Gītā — the essential oneness of jīva and Īśvara. Being a subtle topic,
Kṛṣṇa discusses the same in this chapter also, in a different way.]

7. https://www.slideshare.net/amritanandadas/bhagavad-gita-introduction
Gita - Chapter 15 Who is Purushottama ?

8. The fifteenth chapter of the Bhagavad Gita is unique in several respects. It is
the shortest, with only twenty shlokas. On the other hand, it summarizes the
entire essence of not just the Gita but also all the Vedas in those twenty
shlokas.
1- The chapter first addresses the nature of the world. Our existence in this
world is illustrated using an upside down tree, similar to a family tree.
2- Next, the chapter addresses the state of the jeeva, the individual soul, the “I”.
From an absolute standpoint, there is one eternal essence, one consciousness,
one self, one “I”. But just like space seems like it is divided into many through
walls, this eternal essence is as though divided into multiple “I”’s through
apparent limitations or upaadhis.
By attaching itself to upaadhis of the mind and the sense organs, an illusory
self is created that imagines itself to be the jeeva, the individual soul. It takes
up a new human body to exhaust the desires in its mind, but unfortunately
picks up new desires and takes up yet another human body once the old one
ceases to function
https://gitajourney.com/2013/03/26/summary-of-bhagavad-gita-chapter-15/

9. 3- The third topic, the nature of God or Ishvara, is taken up next. We learn that
Ishvara is not some remote figure, but pervades every aspect of the universe.
Ishvara provides awareness or the faculty to know. He provides energy
through the sun, the moon and fire. This energy is circulated throughout the
universe in the form of Soma or nectar, and also used for medicinal purposes.
Metabolism, the faculty to extract energy from this food in the form of Soma,
is manifested through Ishvara as the Vaishvaanara fire. Ultimately, all memory
and knowledge is possible through Ishvara who is resides in the hearts
(intellect) of everyone.
4- The fourth topic deals with relationship between the individual, the world,
and God. If we trace the energy source of a tiny mango sapling, and of a 100
megawatt solar power plant, we reach the same source – the sun. Similarly, if
we mentally remove the apparent limitations, the upaadhis, the names and
forms behind the individual, the world and of Ishvara, we find the foremost
person, the Purushottama, the pure unadulterated eternal essence. It is beyond
the perishable visible world and the imperishable seed of the visible world
which is Prakriti.
In other words, we learn that the “I” in us is the “I” in everyone, the self of all.
https://gitajourney.com/2013/03/26/summary-of-bhagavad-gita-chapter-15/

10. Puruṣottama-yoga
[In the 13th and 14th chapters, the Lord dealt with the main theme of the
Gītā — the essential oneness of jīva and Īśvara. Being a subtle topic,
Kṛṣṇa discusses the same in this chapter also, in a different way.]
http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf

11. Gita - Chapter 15 Outline of sections:
Bhagvad gita Study by Bhakti Caitanya Swami
A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
a. TRANSMIGRATIONS
Brahman as Jivaas Jiva(15.6-11)
b. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagatas Jagat
(15.12-15)
c. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as
Purushottama
15.16-18
Tri sloki Gita.
B. PURUSHOTTAMA-YOGA
(15.6 - 20 )
Description of
samsara
(15.1-3)
Means of
liberation
(15.4--6)
Glory of
Purushottama
JnanamJnanam
(15.19-20)

12. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jivaas Jiva
(15.6-11)(15.6-11)
C. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
Verses 3-4: So we are entangled in
the tree, and the things is that we
have to become detached from it.
Actually, in the purport of the first
verse the process of detachment is
nicely described
The basic principle is detachment
from material activities and
attachment to the transcendental
service of the Lord.”
After verse 4 Arjuna raises the question: “Among those who have
taken to devotional service, what type of devotees achieve that
place?” Then Krishna answers with verse 5.
Verse 6: A brief glimpse of the spiritual world. Lord Krishna is saying “it is Mine.”
Verse 7: Lord Kåñëa says: “As that abode is Mine, you are also Mine, but you
have forgotten.”
Verse 8: . Verse 7 has explained that we are struggling with the senses and
mind, being dragged around by them. So 8 and 9 are explaining some of the
details of how we are being dragged.
Verse 9: . Through dveloping a cerain type of consciousness one is awarded a
certain set of senses and become controlled by them. Therefore we find that
different species have different likes and dislikes.
Verse 10: The foolish can’t see these things, but the devotees can. Those who
are practicing Purusottama Yoga.
Verse 5: This is the essence of Purusottama Yoga. One has to learn how
to surrender to the Supreme Personality of Godhead and develop this
detachment from the modes, or the banyan tree.
PURUSHOTTAMA-YOGA (15.6 - 20 )
Glory of
Purushottama
Jnanam
(15.19-20)

13. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
Verses 3-4: So we are entangled in
the tree, and the things is that we
have to become detached from it.
Actually, in the purport of the first
verse the process of detachment is
nicely described
The basic principle is detachment
from material activities and
attachment to the transcendental
service of the Lord.”
One should detach himself from the material world
Material world is a reflection of spiritual world
One should surrender to Krishna and attain spiritual world
LEFT LEG The leg on the
ground symbolizes (Mind) to
connect with worldly affairs. The
left leg bent backwards indicates
meditation. This posture hence
denotes a perfect balance
between attaining spirituality and
taking care of his duties.
GITA-Ch2/33
Ch 12.20
GITA/2.41 to 2.44
Why most of the VigrahasWhy most of the Vigrahas
show right leg crossedshow right leg crossed
over left leg or left footover left leg or left foot
tucked under right kneetucked under right knee
in sitting posture?in sitting posture?
LIVE IN WORLD & DO YOUR DUTY
DILIGENTLY (SWADHARMA) WHILE THINKING
OF GOD & OFFER ALL THE RESULTS TO HIM.
RIGHT LEG ABOVE THE GROUND
SYMBOLIC OF INTELLECT
(DISCRIMINATING POWERBETWEEN RIGHT AND
WRONG,
REAL AND UNREAL)
attachment to the transcendental
service of the Lord

14. Spiritual and Material Existence
• The spiritual realm
is the real thing
• The material world
is like the reflection
of the real thing in a
body of water
Spiritual
Realm
is called
ParaPara
& is Sat
(Eternal)
Material
Universe
is called
AparaApara
& is Asat
(Temporary)Virtual
Reality
https://www.slideshare.net/tarunidevidasi/introducing-atma-yoga-teacher-training

15. S
GITA Ch 15 , Verse 1
2. The main roots in Brahmaloka or the
total material substance
3. Other roots (downward) — in human planetary systems (vs 2)
in form of attachment and aversion (verse 2 , 2nd para)
Producing by-products of suffering and enjoyment (vs 2 , 2nd para)
From these roots develop tendencies towards piety and impiety (vs 2 , 2nd para)
1. The ground — desire (the cause of the whole thing)
6. The twigs — the sense
objects (vs 2)
5. The leaves — the Vedic
hymns (vs 1)
7. The tips of the
branches — the senses (vs 2
8. Fruits — results of dharma,
artha, käma and mokña
9. Watered or nourished
by — the 3 modes (vs 2)
Bhagvad gita Study by Bhakti Caitanya
Swami
Numbers 1 to 9 Descriptions of the tree
Twigs – Sense objects
Tips of branches – Senses
Fruits – Dharma, Artha,
Kaama, Moksha
Nourishment – 3 gunas of
material nature
4-the branchesbranches -our material bondages.our material bondages.
Material existence is rooted in the spiritual.
branchesbranches or Upper and lower planets. (upper and lower) (vs 2)

16. Detachment from this saṃsāra
The first step is to develop detachment from this saṃsāra by recognizing its
binding nature.(As long as one has value for worldly pursuits, one’s mind
will note available for seeking freedom.)
GITA Ch 15 , Verse
Having withdrawn the mind fromworldly desires, one should seek Brahman,
the cause of everything (4).
(Seeking Brahman is nothing but jñānayoga — vedantic enquiry under
a guru.)
Then, Kṛṣṇa highlights the qualifications necessary for this
knowledge. Freedom from (reaction towards) the pairs of opposites,
pride, delusion, and attachment as well as a commitment to vedantic
enquiry are emphasized here (5)
In the 6th verse, the Lord talks about the nature of Brahman.Attaining
this Brahman, the
supreme abode of the Lord, one does not return to saṃsāra again.
http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf

18. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
PURUSHOTTAMA-YOGA (15.6 - 20 )
Verses 15.7-11 From the 7th to the 11th verse,
15.715.7-Kṛṣṇa shows that the jīva, the consciousness in every being, is the Lord’s (Brahman’s)
expression only
15.8-15.8-At the time of death, this jīva alone takes the mind and senseorgans from one body to
another body. (8).
15.9-15.9-It is this jīva who experiences everything through the sense organs).
15.1015.10-Thus, the Lord alone is expressing in the form of the very life and its functions in every
being(10).
15.1115.11The pure-minded ones recognize this whereas the deluded ones do not .
Puruñottama yoga is the same thing as has been explained in
chapter 7-10. It is bhakti yoga.
[In the following sections, Kṛṣṇa reveals that Brahman alone ex-
presses in the form of jīva and jagat (universe). From this it becomes
clear that reaching Brahman does not involve travel.]
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jivaas Jiva
(15.6-11)(15.6-11)
C. Krishna’s
POSITION AS
THE MAINTAINER
brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.

19. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
Verses 15.10-11
Lord Kåñëa has talked about
how those who are trained in
knowledge can see properly.
In this series of verses He will
now explain what those
people can see properly,
which the others can’t.
PURUSHOTTAMA-YOGA (15.6 - 20 )
Verses 15.10-11
A-The living entities are essentially the parts and parcels of the Supreme
Lord, and He is giving herewith the hint how they can come back to
Godhead, back to home.”
B-understand that the splendor of the sun, moon, and of electricity or fire
are coming from the Supreme Personality of God
The living entities are essentially the parts and parcels of the Supreme
Lord, and He is giving herewith the hint how they can come back to
Godhead, back to home.”
C-These are all essential functions (like in 7th chapter)(like in 7th chapter). Not things like
being shark among fish. They are things that we are dependent on in our
lives.
This is the same idea
as explained in other
places (eg 10theg 10th
chapter vs 19-38, inchapter vs 19-38, in
7th chapter, 8th7th chapter, 8th
chapter)chapter)
“These are some
thoughts to provoke
consciousness in the
conditioned soul.”
Puruñottama yoga is the same thing as has been explained in
chapter 7-10. It is bhakti yoga.
[In the following sections, Kṛṣṇa reveals that Brahman alone ex-
presses in the form of jīva and jagat (universe). From this it becomes
clear that reaching Brahman does not involve travel.]
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jivaas Jiva
(15.6-11)(15.6-11)
C. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.

20. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
PURUSHOTTAMA-YOGA (15.6 - 20 )
Verse 15.12 The manifestations are different because the equipments are different just as the same electrical energy manifests in a bulb,
in a fan and in a heater in different ways. Consciousness expressed through the sun is sun-light, through the moon is moon-light and through
the fuel is fire. Yet all these manifestations are nothing but one Infinite Reality. The Infinite manifests itself in various forms in order to create
conducive environment for the world to exist.
Verse 15.13Verse 15.13 The Lord says that the capacity in the earth to sustain life and nourish it, are all His own vitality, meaning the same
Consciousness expressing through the sun, the moon, the earth, the atmosphere provide nourishment to all living beings. The energy of The
Lord holds the vast heaven and earth together.
Verse 15.14
Metabolism creates heat in the body and this process continues so long as there is life. That Eternal Reality which is indicated as Life
manifests as Digestive Fire (Vaishwaanara) which assimilates food. This digestive power assimilates food in four ways through masticating,
swallowing, sucking and licking.
Verse 15.15 I am seated in the hearts of alVerse 15.15 I am seated in the hearts of al
The glories of The Lord in manifested forms have been described. In the following verses The True NatureThe glories of The Lord in manifested forms have been described. In the following verses The True Nature
of the Infinite is pointed out asof the Infinite is pointed out as
••The Unconditioned,The Unconditioned,
••The All Pervading andThe All Pervading and
••The EternalThe Eternal
Puruñottama yoga is the same thing as has been explained in
chapter 7-10. It is bhakti yoga.
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jivaas Jiva
(15.6-11)(15.6-11)
C. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.

21. A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
Gita - Chapter 15
Bhagvad gita Study by Bhakti Caitanya
Swami
PURUSHOTTAMA. He is beyond the Kshara, even superior to Akshara.
He is both Kshara and Akshara,
15.16 In the Thirteenth Chapter, Field of the Matter and Knower of the Field were elaborated. In
this Chapter it was made clear that the sun, earth, plant kingdom and man and his
capabilities etc, consisting of the Field of the matter are nothing other than the Supreme
Self.
The Self in the midst of changes remains changeless and all changes can take place only in contact
with It just as an anvil (Kootastham) remaining changeless allows all the iron pieces kept and
hammered on it to change their shapes.
15.18: If the changes in the matter-body, mind and intellect-have to be recognized there must be
something which is steady that illumines these changes. This constant factor among the perishable
is called the Imperishable.
15.7 when the perishable is transcended what remains is not the Imperishable but that which
played as the Perishable and Imperishable Purushas. This is the Pure Spirit, the Supreme Self which
sustains the three worlds or the three states of experiences viz. waking, dreaming and deep sleep
states of consciousness. The Self alone is the illuminator in all these three states of existence.:
The unconditioned pot space and room space are nothing but the total space itself.
Thus there are no three types of Purushas - Perishable, Imperishable or Supreme.
PURUSHOTTAMA-YOGA (15. 6 - 20 )
http://www.esamskriti.com/essay-chapters/Bhagavad-Gita~-Chapt-15-Purushottama-Yogah~-Yoga-of-the-Supreme-
Spirit-5.aspx
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jivaas Jiva
(15.6-11)(15.6-11)
C. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.

22. BRAHMAN
the same Brahman is called akṣarapuruṣa (16).
Brahman, in the form of the
manifest universe, is called
kṣarapuruṣa.
As the unmanifest universe
(māyā),
Concluding the teaching, Kṛṣṇa glorifies this knowledge as the
means of fulfillment. With an undeluded mind, the one who knows this
most secret knowledge of puruṣottama, becomes the knower of all and
a person of fulfillment (19, 20).
Both these puruṣas are relative. Beyond these two
puruṣas is the uttamapuruṣa, the absolute. Because of its superiority,
it is called paramātmā or puruṣottama. It is the imperishable (attribute-
less) Brahman because of which everything exists (17, 18).
http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf

23. Principle is referred to here as Akshara with reference to and
contact with the Kshara.
The Self in the midst of changes remains changeless and all
changes can take place only in contact with It just as an anvil
(Kootastham) remaining changeless allows all the iron pieces
kept and hammered on it to change their shapes.
THE SUPREME PERSON,
PURUSHOTTAMA
[15.16-18].
The Self in the midst of changes remains changeless and all
changes can take place only in contact with It just as an anvil
(Kootastham) remaining changeless allows all the iron pieces
kept and hammered on it to change their shapes.

24. Gita - Chapter 15 Outline of sections:
Bhagvad gita Study by Bhakti Caitanya Swami
A. The Material World
as a Reflected Banyan
Tree, and the Need to
Become Detached From It
(15.1-5)
a. TRANSMIGRATIONS
Brahman as Jivaas Jiva(15.6-11)
b. Krishna’s
POSITION AS
THE MAINTAINER
Brahman as Jagatas Jagat
(15.12-15)
c. THE 3 ÇLOKA BHAGAVAD
GÉTÄ: SUMMARIZING THE
VEDAS AND VEDANTA
Brahman as
Purushottama
15.16-18
Tri sloki Gita.
B. PURUSHOTTAMA-YOGA
(15.6 - 20 )
Description of
samsara
(15.1-3)
Means of
liberation
(15.4--6)
Glory of
Purushottama
Jnanam
(15.19-20)
20- verse summarizes Chapter 15
Knowledge explained in thisKnowledge explained in this
chapter is the essence ofchapter is the essence of
Vedanta and the mostVedanta and the most
confidential part/substance of theconfidential part/substance of the
VedasVedas
15.20.

25. 15.16. Oneness does not mean
that they have no individuality, but
that there is no disunity. They are
all agreeable to the purpose of the
creation. Of course, in the spiritual
world there is no such thing as
creation, but since the Supreme
Personality of Godhead, as stated
in the Vedänta-sütra, is the source
of all emanations, that conception
is explained.”
Actually kutastah does not literally mean oneness. It
means fixed in position
KUTastha = KUTa (difficult to understand, devilish,
looks what it is not) + stha (staying, residing)
Bhagvad gita Study by Bhakti Caitanya
Swami
kutastah is used for
making different shapes
of hot iron. It means
fixed in position

26. http://www.sarvangayog.com/ultimate-reality-in-the-bhagavad-gita/http://www.sarvangayog.com/ultimate-reality-in-the-bhagavad-gita/

27. OM SHANTI
OM SHANTI
OM SHANTI
Om- let all the deficiencies of this PPT go away
Tat- let this give Bhagavan great happiness
Sat- let this give true lasting benefits