Chapter 15: Purushottam Yoga

What is Purushottam Yoga? What does the word Purushottam actually mean?

If we first understand this word properly, then the rest of the chapter becomes much easier to understand.

So let’s try to understand what Purushottam means.

This word is made up of two parts—Purusha and Uttam. So Purushottam means the highest Purusha, the supreme among all Purushas.

Now “uttam” means superior, highest—that part is simple. But the word “Purusha” is used in many different ways, so we need to understand that carefully.

The moment we hear the word “Purusha,” we usually think of a male person, because in everyday language we use it for masculine gender. But in the Bhagavad Gita, the word “Purusha” is not used in that sense.

Here, “Purusha” refers to the individual soul—the jivatma.

Its meaning is—“the one who resides in the body.” The one who lives in this body-city is called Purusha.

Indian wisdom says that every person, in their true nature, is the soul, and the body is just a tool that the soul uses.

Now this soul has two states—one is its pure state, and the other is its impure state.

When the soul does not identify with the body and simply uses it as an instrument, it is called the pure soul.

But when the same soul gets attached to the body and starts identifying with it, it becomes impure and is called the jivatma.

To show this difference, the Gita calls the impure soul “Purusha” and the pure soul “Purushottam.”

So Purushottam simply means the pure soul—the true Self.

In this chapter also, Krishna uses “Purusha” for the individual soul and “Purushottam” for the pure Self.

But here he adds something new.

He says there are actually two kinds of Purusha—one is the perishable body, and the other is the imperishable individual soul.

And beyond both of these is the third—the highest—that is Purushottam.

Krishna says that he is beyond both the body and the individual soul, and that is why he is called Purushottam.

This same Purushottam can also be called Paramatma or Ishwar, because it is present in all states—waking, dream, and deep sleep—and it sustains everything.

So the essence is this—the pure Self itself is Purushottam, and that is what we have to realize.

And the important thing is—it is not something outside. It is already present within each one of us. It just has to be uncovered.

Now the question is—how do we uncover it?

For that, Krishna gives three methods in this chapter.

The first method is to understand the world properly.

If we cannot understand it at that level, then we should cut our attachment to it using the sword of detachment.

The second method is awareness—becoming aware of our own journey as a soul.

And the third method is meditation—focusing the mind on the unseen consciousness that exists behind everything.

Now let’s understand the first method.

Krishna says—see this world as an expression of the Divine.

This entire world exists because of the Divine, and it is sustained by it.

Just like the Divine is eternal, this world also continues endlessly.

But we are not able to see this, because of ignorance.

We identify ourselves with the body and get caught up in desires, expectations, and attachments.

Because of this, instead of seeing the Divine at the center, we get stuck in the outer objects of the world.

Krishna explains this using the example of the Ashvattha tree.

He describes the world as an upside-down tree, whose roots are above and branches are below.

This shows that the source of the world is the Divine.

He also calls this tree “Ashvattha,” which means something that is constantly changing—something that never stays the same.

The leaves of this tree are knowledge, because just like leaves nourish a tree, knowledge nourishes life.

But then Krishna explains another side.

For an ignorant person, this tree appears as a world of objects and desires.

Because of our nature and our tendencies, our desires keep growing, just like branches of a tree.

And these desires bind us in action and keep us trapped.

So what should we do?

Krishna says—cut these attachments using the sword of detachment.

Now what is detachment?

It doesn’t mean running away from the world.

It means understanding the temporary nature of things so clearly that the attraction drops on its own.

This is called vairagya.

It is not about forcing yourself to leave things—it is about seeing them clearly.

When you understand something deeply, attachment naturally falls away.

But even detachment can create ego.

So Krishna adds another step—surrender.

Surrender means removing the ego from the center of life and placing the Divine there.

When detachment and surrender come together, attachment and ego dissolve.

Now the second method—awareness.

Krishna says—the soul keeps moving from one body to another, again and again, experiencing different things.

If we become aware of this journey, we can change it.

This journey is driven by our own desires and thoughts.

So if we change our inner direction, the journey also changes.

The soul is originally pure.

But through repeated identification with the body, it forgets its true nature and becomes the individual soul.

Krishna says—the soul is actually a part of the Divine.

Then he explains something very interesting.

The soul does not carry physical organs when it moves to another body.

It carries desires—subtle tendencies.

For example, behind the physical eye is the desire to see.

That desire is what travels forward.

So it is our desires that shape our next experiences.

If we become aware and let go of these desires, the journey can come to an end.

But for this, effort alone is not enough—inner purity is also required.

Without a pure mind, even effort does not lead to realization.

Now the third method—meditation.

Meditation means focusing the mind on the unseen consciousness that exists behind everything.

This consciousness is not outside—it is present within everything.

It is the force that makes everything function.

Krishna gives many examples.

He says—the light in the sun, moon, and fire is that consciousness.

The strength that sustains the earth is that consciousness.

The energy that nourishes life is that consciousness.

Even within us, it is present as memory, knowledge, and clarity.

But here, memory does not mean ordinary memory.

It means remembering your true nature.

Knowledge does not mean information—it means wisdom, direct understanding.

And clarity means a state without confusion.

Krishna says—all of this is possible because of that inner consciousness.

So the idea is—bring your attention to it.

Because where attention goes, energy flows—and where energy flows, growth happens.

Finally, Krishna says—when a person truly knows Purushottam, they naturally live in remembrance.

And that is real devotion.

Not just repeating words, but living in constant awareness of the Divine in everything.

Then life itself becomes devotion.

Every action becomes meaningful.

And a fragrance of peace, love, and joy begins to flow from life.

That is the purpose of life.

And that is what this chapter is pointing toward.