Purushottama Yoga of the Supreme Being (Gita)

1. Introduction and summary of Chapter 15- the Yoga of the Supreme Being (Purushottama Yoga)
2. Chapter reading Chapter 15 The Yoga of the Supreme Being (Gandhi's Gita, Sivananda):
3. Key topics of Chapter 15:
   1. Verses 1-6: The indestructible tree of Samsara (Ashvattha) and the path to God
   2. Verses 7-11: Jiva (Jivatman), the divine spirit in men
   3. Verses 12-15: Omnipresence and power of the Lord. The author of Vedanta
   4. Verses 16-20: Purusha Kshara (perishable, physical body) and Akshara (imperishable, mind). Paramatman (Supreme Being, Ishvara imperishable) and Purushotama
4. Reading the versified adaptation of this chapter
5. Analysis of each verse and its comments from chapter Purushottama Yoga (Gita Makaranadam by Swami Vidya Prakashananda)
6. Swami Vivekananda Readings about the Yoga of the Supreme Being
7. Exercises of Chapter 15- Purushottama Yoga

The main objective of the fifteenth chapter of the Bhagavad Gita, one of the shortest, titled Purushottama Yoga in the dialogue between Sri Krishna and Arjuna, about the Science of Yoga, as part of Knowledge of Brahman in the Upanishad called Bhagavad Gita is to explain the existence of the Supreme Person (Spirit) or Purushottama, i.e. the supreme form of the Lord, who transcends both the perishable (Ksharapurusha) and the imperishable (Aksharapurusha). Kshara in Sanskrit means “perishable” and Akshara “imperishable.”

Sri Krishna began this chapter by explaining to Arjuna the imperishable Ashvattha tree. In Sanskrit Shvah means “tomorrow”, and Ashvattha means “that which will not last until tomorrow” (Gandhi), and he did so referring to the world of the senses, since they are in perpetual change.

«They speak of an imperishable Ashvattha Tree with its roots above and its branches below. The leaves of it are the Vedic mantras, and whoever knows (its secret), knows the Vedas.» Bhagavad Gita 15-1.

The “Vedic mantas” refer to the Dharma. The man “knowledgeable of the Vedas” and of the Dharma is the true Jnani (Knower).

However, since its “root from above” is Parabrahman (the Supreme Brahman beyond any description) it is therefore imperishable, and this Supreme Being is the source of all existence (Swami Sivananda). Therefore, he allegorically refers to the universe as this inverted tree.

For Swami Sivananda:

«It is a very mysterious and difficult “Tree” to understand, since it is the result of His inscrutable power of Maya (illusion); and therefore has a wonderful and apparent appearance without having any real reality. He who fully understands the nature of this Tree- Samsara (birth-death cycle) goes beyond Maya. To be attached to it is to be trapped in it. The surest way to transcend this Samsara, or worldly life, is by wielding the excellent weapon of non-passion and detachment” Swami Sivananda.

Sri Krishna then went on to explain more about this tree of the sense world as seen by the unenlightened, that is, those who do not have Jnana or Knowledge and who believe that it is the Gunas who act. They also do not understand that the “root from above” is Parabrahman.

«Upwards and downwards its branches extend, nourished by the Three Gunas. The objects of the senses are its shoots; and its roots branch downward into the world causing the actions of men» Bhagavad Gita 15-2.

For all this, these people lacking Knowledge are always attached to the objects of the senses, watering the tree with the Three Gunas and remaining tied to Karma in the world of men (Gandhi).

Sri Krishna continued to reveal to Arjuna the secrets of this inverted tree, saying that it goes beyond any description and emphasizing that only detachment allows man to tear it down:

«In this world its true form is not understood, nor its purpose, nor its origin, nor even its existence. Having cut down this firmly rooted Ashvattha with the strong ax of detachment» Bhagavad Gita 15-3.

In the next two verses (4 and 5) Sri Krishna explained how one goes beyond this visible Samsara and reaches the supreme and imperishable state, once achieved (Purusha, Eternal Universal Principle, indestructible, formless and omnipresent), it has no than return to this mortal world of pain and death (Swami Sivananda).

«One should pray: “I take refuge in that Primeval Being from which this eternal activity has sprung,” and seek that Goal for which those who have attained it never return» Bhagavad Gita 15-4.

And an important fact, Sri Krishna stated that the origin of the “ancient world of action” is precisely in Purusha.

The Lord remembered that Jiva (the Supreme Soul dwelling beyond the self) is a part of Him, and that both the five senses (hearing, eye, touch, taste and smell) and the mind are attracted from Prakriti.

«Only a portion of My eternal Self has become the embodied soul (Jiva) in the material world; he (Jiva) attracts (towards himself) with the mind as the sixth sense, the other five senses, abiding in Prakriti» Bhagavad Gita 15-7.

In the following verses Sri Krishna stated that only those who have true Knowledge will see the Lord in themselves:

«Yogis who strive are also able to realize the soul that resides in the body. However, those whose minds are not purified cannot know it, even if they strive to do so» Bhagavad Gita 15-11.

The rest of this summary on the subject “Yoga Supreme Being” is only available to students of the Gita Institute

Chapter 15 Purushottama Yoga, verse 15 (Swami Vidya Prakashananda)

Yoga of the Field, Divine Inheritance, Threefold Faith, Liberation by Renunciation, Unity in diversity

(c) Gita Institute

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