Bhagvad Gita chapter 15 ,(revised 2021) Purusottama Yoga (The yoga of the supreme person) Flow charts

BHAGVADGITACHAPTER15FLOWCHARTS
{ 20 Slokas / Verses}
1
1
Compiled by
Dr. Medicherla Shyam Sunder Kumar
samc108@gmail.com
Based on teachings of
1-Bhagvad gita Study by Bhakti Caitanya Swami
2-Bhagvad_Gita_Notes_Complete_Gauranga_priyarabhu
2-Gita Makarandam by Vidya Prakashananda Giri
3-Other references are listed at the bottom of the each slide. 1

http://practicalphilosophy.in/wp-content/uploads/2012/08/GitaaSaaram.pdf
CHAPTERS 1-6 CHAPTERS 7-12 CHAPTERS 13-18
karma Yoga
Lord Kṛṣṇa discussed the
nature of the individual,
karmayoga, etc.
predominantly
Bhakti Yoga
The Lord will
predominantly discuss
the nature of God,
worship of God with
attributes (upāsanā),
etc.
Jnana Yoga
The final six chapters, beginning
with Chapter 13, analyzing the
body, soul, and Supersoul, are
basically knowledge in greater
detail just for the sake of getting
all the facts right.The last six
chapters treat of the path of
knowledge of Jnana Yoga
The individual effort was
emphasized
It will be the grace of the
god that will be
emphasized
knowledge of ATMA
The first six chapters deal
with “Tvam”
WHO YOU ARE
the nature of "Thou" or
the Twam-pada.
Deal with “Tat” ATMAN
meaning "That" or
Tat-pada.otherwise
become Arrogant.
The term "Art" or Asi-pada,
which establishes the identity
of the individual and the
Supreme Soul.
In short, all these are necessary to achieve thegoal of liberation.
1st Shatkam : 2nd Shatkam : 3rd Shatkam :
3

Swami Paripoornananda Saraswathi
Part A
Chapters 1-9
Part B
Chapters 10-18
Counter chapters
2 PARTS OF GITA

https://vedantastudents.com/downloads/class-notes/

Chapter 15 :
Purusottama Yoga
{20 Slokas / Verses}
Bhagvad gita Study by Bhakti Caitanya
http://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.]

https://www.slideshare.net/amritanandadas/bhagavad-gita-introduction
Gita - Chapter 15 Who is Purushottama ?
capable of making mistakes

https://www.quora.com/Why-did-God-Bhagwan-create-this-world-according-to-Hinduism
Gita - Chapter 15 Who is Purushottama ?
AKSHARA
PURUSHA
KSHETRAJNA
PURUSHOTTAMA
KSHARA
PURUSHA
KSHETRAM

Kshara Purusha. Akshara Purusha Purushothama
He who identifies himself
with the physical body is
Kshara Purusha.
He who identifies
himself with the mind is
called Akshara Purusha.
Compared
The Purushottama of the
gItA is the controller of
the other two purushas .
the body which perishes
everytime it is born,
Compared
with the body which
perishes everytime it is
born, the mind,
which endures birth after
birth till the moment of
liberation
(Moksha), is said to
Akshara or Kutasthah
(the immovable).
It is He that appears as
the other two purushas
and it is He that creates,
sustains and dissolves,
through His prakRti.
Blacksmith makes all different objects by placing
hot iron on immovable Kutashta and
banging to modify the shape.
The akshara purusha (manobhimani) Jiva is not the same as
Akshara Parabrahman described in 8th Chapter)

Kshara Purusha. (The Bodies)
Dehasthiti
Akshara Purusha (The Jiva migratin)g
Jivasthiti
Purushothama
Who lives alone in Atma
He who identifies himself
with the physical body is Kshara
Purusha.
He who identifies
himself with the mind is called
Akshara Purusha. Compared
The Purushottama of the gItA is
the controller of the other two
purushas .
the body which perishes
everytime it is born,
Compared
with the body which perishes
everytime it is born, the mind,
which endures birth after birth till the
moment of liberation
(Moksha), is said to Akshara or
Kutasthah (the immovable).
It is He that appears as the
other two purushas and it is He
that creates, sustains and
dissolves, through His prakRti.
•The akshara purusha (manobhimani) Jiva is
not the same as
•Akshara Parabrahman described in 8th
Chapter)
Blacksmith makes all different objects
by placing hot iron on immovable
Kutashta and banging to modify the shape.
Akshara or Kutasthah
(the immovable).
Brahman is the original SUN
Nirguna
supreme purusha or Purushottama
jiva reflected sunin in the water
bound by delusion to body, mind
with 3 gunas
Mukti by Knowledge of the supreme.

The Supreme Lord is –
– the absolute truth
– present in everyone and everything
Chapter 7, verse 12, 21
– is compromised of material and living
energies Chapter 7, verse 4-5
– the origin and the dissolution Chapter
7, verse 6
– descends in the transcendental form
in every millennium and whenever there
is predominant rise of irreligion.
Chapter 9, verse 7
P
https://fundazyadahogaya.wordpress.com/

The fifteenth chapter of the Bhagavad Gita is unique in several respects.
1-It is the shortest, with only twenty shlokas. On the other hand,
2-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/

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/

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.]

https://vedantastudents.com/downloads/class-notes/
Description of saṃsāra 1-3. Means of liberation 3-6
Brahman as jīva 7-11.
Brahman as Jagat.12-15
Brahman as puruṣottama
16 to 18
Glory of puruṣottama-jñānam

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 Jiva(15.6-11)
b. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as 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)

Gita - Chapter 15
PURUSHOTTAMA-YOGA (15.6 - 20 )
Puruñottama yoga is the same thing as has been explained in
chapter 7-10. It is bhakti yoga.
The basic principle is detachment from material activities and
attachment to the transcendental service of the Lord.”
Verses 1 to 3
describe creation
with the metaphor of tree
BECOMING DETACHED FROM THE MATERIAL WORLD One
should detach himself from the material world
Material world is a reflection of spiritual world
One should surrender to Krishna and attain spiritual worl
Verses 4 and 5 exhort the seeker to destroy that
tree with the sword of knowledge.
Verses 3-4: So we are
entangled in the tree, and the
things is that we have to
become detached from it.

PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jiva
(15.6-11)
C. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as Jagat
(15.12-15)
D. THE 3 ÇLOKA BHAGAVAD
VEDAS AND VEDANTA
Brahman as Purushottama
15.16-18
Tri sloki Gita.
Gita - Chapter 15
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.
The description of the Supreme Being
Glory of
Purushottama
Jnanam
(15.19-20)

Gita - Chapter 15
Verses 3-4: So we are
entangled in the tree.
The basic principle is
detachment from material
activities and attachment to
the transcendental service of
the Lord.”
DETACH FROM THE WORLD
AND
ATTACH TO GOD
"LIVE IN THIS WORLD BUT BE SPIRITUAL"
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
THIS CONCEPT SHOWN
SYMBOLICALLY.
Why most of the
Vigrahas show right leg
crossed over left leg or
left foot tucked under
right knee 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 POWER
BETWEEN RIGHT AND
WRONG,
REAL AND UNREAL)
attachment to the
transcendental
service of the Lord

Samsara as
OCEAN
It is sometimes
compared to an
ocean because of
the difficulties in
crossing over it.
- A+Guide+to+Bhagavad+Gita_1-229 ARVIND RAO
The Ephemeral - Eternal Tree of Existence – Saṃsāra
Vedanta uses several metaphors to describe the transmigrating world (saṃsāra).
Samsara as
RIVER
It is sometimes
called a river to
show the ever
changing nature
and a relative
notion of eternity.
Samsara as
A DENSE
JUNGLE
It is sometimes
called a dense
jungle because of
the difficulties in
passing through
that.
Samsara as
TREE
In this chapter the
metaphor is that of
a tree.
borrowed from the
Kathopanishad

Spiritual and Material Existence
• The spiritual realm
is the real thing
Spiritual
Realm
is called
Para
& is Sat
(Eternal
)
Material
Universe
is called
Apara
& is Asat
(Temporary)
Virtual
Reality
https://www.slideshare.net/tarunidevidasi/introducing-atma-yoga-teacher-training
The material world is like the
reflection of the real thing in
a body of water
The phenomenal world is
compared to the Asvatta
tree on account of its
everchanging nature.
The Roots are in BRAHMAN
Brahman with maya is very subtle

The Brain and spinal cord like the inverted tree
Swami Satyananda Saraswati calls this tree The
Mystical Tree.
He says that this imperishable tree has roots
above and branches below.
The human body, according to him, resembles
the upside-down tree in that the brain forms the
root structure; the spinal column, the tree trunk;
and the leaves, the thoughts, emotions and
distractions.
The occult truth and the secret knowledge of the
Mystical Tree cannot be understood until the
aspirant gets spiritual awakening.
Bg divine path to God rama swamy shastri

We may recall that the last six chapters of the
Gita are meant for the spiritual practice of a
seeker in the process of realizing the individual
self as Brahman.
The objective of the seeker is to practice and reach a state of
unbroken stream of Brahman awareness.
Hence Krishna repeats some of the points in a new
perspective.
In this chapter he is presenting the world with the metaphor
of a tree.
- A+Guide+to+Bhagavad+Gita_1-229 ARVIND RAO

aśvatthaḥ:- This is the name of the Indian peepul tree, considered holy. The etymology is
interesting – na śvaḥ tiṣṭhati iti aśvatthaḥ - “that which does not stay till tomorrow”. It
shows the ephemeral nature of the phenomenal world. The world looks permanent for an
ignorant person but it disappears at the very moment when Brahman is realized. It does
not physically disappear, but the wise person sees it as Brahman and not as the world.
Hence it is called aśvatthaḥ - ‘that which does not stay till tomorrow’.
http://www.americanyogaassociation.org/Rama%20Gita%2013.html
Of all the trees, the fig tree (ficus religiosa) is looked upon as a manifestation of the glory of God. It is
also the center of so many rituals that are supposed to yield the desired fruits.
The word Ashwatha is also broken up as
"A," +Shwa, and+Tha,
which means "nothing for tomorrow."
Symbolically, this means that the aspirant attains Self-knowledge and is not required to be born again.
Monier-Williams says: A va-ttha = under which horses stand,

S
GITA Ch 15 , Verse 1
2. The main roots in Brahmaloka or the total material
substance .This root is called avyakta, or māyā.the roots
above representing subtle impressions of past enjoyments.
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)
Just as the leaves knowledge (the Vedas protect the tree
the Vedas guide a person and protect him from sinful
behavior.
7. The tips of the branches — the senses (vs 2
8. Fruits — results of dharma,
artha, käma and mokña
9. Branches nourished by — the
3 modes (vs 2)
Happy worlds upward branches.Miserable downward
branches
Numbers 1 to 9 Descriptions of the tree- All these are seen and experienced.
Twigs – Sense objects
Tips of branches – Senses
Fruits – Dharma, Artha,
Kaama, Moksha
Nourishment – 3 gunas of
material nature
4-the branches -our material bondages.
Material existence is rooted in the spiritual.
branches or Upper and lower planets. (upper and lower) (vs 2)
the branches that rise upwards symbolise the higher level jivas or
embodied beings such as the demigods and humans.
The branches that turn downwards are lower level jivas such as
animals, birds, fish and plants.

GITA Ch 15 , Verse 1
http://www.bhagavadgitausa.com/bg15.htm
Descriptions of the tree-in the Uddhava Gita, Dialogue 7.21-7.24

I The ancient yogis chose the Ashvattha to symbolize their world
because it perfectly represents that, although everything in the
universe appears to be separate, in reality all things share the same
eternal source.
In deep meditation you can begin to climb the tree. The Ashvattha
inside you is your spine. We call the muladhara chakra at the bottom
of the spine the root chakra, but the mystical root is actually at the top
of your head in the sahasrara chakra, the center where divine
consciousness resides. It is awakened when we stop reaching for the
fruit outside ourselves and turn our attention within.
Then the serpent of kundalini, the power of consciousness, begins
to move up subtle circuits, corresponding to the spine, toward the
top of the head. Legends about the World Tree from India to
Scandinavia agree there’s an eagle near the top of the tree that the
snake is trying to reach. The eagle is the ajña chakra, the center of
consciousness behind the midpoint of the eyebrows. When the
snake passes the eagle and reaches the very top of the tree of our
psychic nervous system, enlightenment can occur.
https://yogainternational.com/article/view/the-yogic-tree-of-life
In the Bhagavad Gita Krishna, the greatest of yogis, says that of all
trees, divine awareness is most fully present in the Ashvattha.
Another sacred text, the Bhagavata Purana, relates that at the time of
his death Krishna withdrew his awareness into his inner being and
contemplated the Ashvattha tree.

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.

Since this tree is extremely difficult to uproot and surmount and is
also the actual cause of all suffering, a spiritually knowledegable
living entity should sever all ties from this tree by the weapons of
nonattachment and dispassion and strive for attaining atma tattva or
realisation of their immortal soul.
Severed all ties to this deep rooted and
tree with the powerful discriminative
weapon of renunciation of ego such as 'I
and mine'
This renunciation arises
from bhakti
The weapon of detachment
rom the gunas which causes
delusion
https://21stcenturybhagavadgita.wordpress.com/2013/07/19/the-ashvattha-tree-

Smashing the Tree with the Sword of Knowledge
The unrealized person
GITA Ch 15 , Verse
The Realized person
All these characteristics are that
1- Sthita-prajña 2 nd chapter,
2- Devotee in the 12 th chapter,
3-a Jñānī shown in the 13th
chapter and
4- Guṇātīta shown in the 14 th
chapter.
https://xa.yimg.com/kq/groups/...-/name/A+Guide+to+Bhagavad+Gita.pdf
This tree appears formidable and strong-
rooted for an unrealized person
The tree becomes fragile and feeble for the
realized one. He can destroy the tree with the
sword of dispassion (vairāgya) (15:3).
Thereafter he has to stay firm in the state of
awareness of self as Brahman. By doing so,
he will not revert to the world of
transmigration (15:4).
This is a state of understanding not easily
attained by all. It is attained only by those
whose ego and pride have vanished, who
have developed dispassion, who have
transcended the dualities and who do not
have deluded understanding (15:5).

Gita - Chapter 15
Verses 15.7-11 From the 7th to the 11th verse,
15.7-Kṛṣṇa shows that the jīva, the consciousness in every being, is the Lord’s (Brahman’s) expression only
15.8-At the time of death, this jīva alone takes the mind and senseorgans from one body to another body. (8).
15.9-It is this jīva who experiences everything through the sense organs).
15.10-Thus, the Lord alone is expressing in the form of the very life and its functions in every being(10).
15.11The pure-minded ones recognize this whereas the deluded ones do not .
[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 Jiva
(15.6-11)
C. Krishna’s
POSITION AS THE
MAINTAINER
brahman as Jagat
(15.12-15)
VEDAS AND VEDANTA
15.16-18
Tri sloki Gita.
Eternal (avyaya):- This word usually refers to Brahman which is unchanging in nature. In this
context the transitory world is called unchanging in a relative sense. The world has been going on
and on through several cycles of creations running over billions of years. In that sense it is relatively
eternal. But once Brahman is known, the transitory nature of the world is realized. The paradoxical
words, ephemeral and eternal are to be understood thus.

Gita - Chapter 15
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.
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). 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 10th chapter
vs 19-38, in 7th chapter,
8th chapter)
“These are some
thoughts to provoke
consciousness in the
conditioned soul.”
[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 Jiva
(15.6-11)
C. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as Jagat
(15.12-15)
VEDAS AND VEDANTA
15.16-18
Tri sloki Gita.

Gita - Chapter 15
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 15.13 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 al
The glories of The Lord in manifested forms have been described. In the following verses The True Nature
of the Infinite is pointed out as
•The Unconditioned,
•The All Pervading and
•The Eternal
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jiva
(15.6-11)
C. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as Jagat
(15.12-15)
VEDAS AND VEDANTA
15.16-18
Tri sloki Gita.

Gita - Chapter 15
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-
PURUSHOTTAMA-YOGA
(6-20)
B. TRANSMIGRATIONS
Brahman as Jiva
(15.6-11)
C. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as Jagat
(15.12-15)
VEDAS AND VEDANTA
15.16-18
Tri sloki Gita.

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).

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.

Gita - Chapter 15 Outline of sections:
Bhagvad gita Study by Bhakti Caitanya Swami
a. TRANSMIGRATIONS
Brahman as Jiva(15.6-11)
b. Krishna’s
POSITION AS THE
MAINTAINER
Brahman as Jagat
(15.12-15)
c. THE 3 ÇLOKA BHAGAVAD
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 this
chapter is the essence of Vedanta
and the most confidential
part/substance of the Vedas
15.20.

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)
kutastah is used for
making different shapes
of hot iron. It means
fixed in position

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

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

Bhagvad Gita chapter 15 ,(revised 2021) Purusottama Yoga (The yoga of the supreme person) Flow charts

Recommandé

Recommandé

Contenu connexe

Tendances

Tendances (20)

Similaire à Bhagvad Gita chapter 15 ,(revised 2021) Purusottama Yoga (The yoga of the supreme person) Flow charts

Similaire à Bhagvad Gita chapter 15 ,(revised 2021) Purusottama Yoga (The yoga of the supreme person) Flow charts (20)

Plus de Medicherla Kumar

Plus de Medicherla Kumar (12)

Dernier

Dernier (20)

Bhagvad Gita chapter 15 ,(revised 2021) Purusottama Yoga (The yoga of the supreme person) Flow charts