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Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is referred to. It talks about the ultimate source of this visible phenomenal universe giving it the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>

Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is referred to. It talks about this visible phenomenal universe and its ultimate source through the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>

== अध्यायसारः ॥ Summary of the Fifteenth Chapter ==

== अध्यायसारः ॥ Summary of the Fifteenth Chapter ==

In this Chapter, Sri Krishna talks about the ultimate source of this universe; the source from which all things have come into being. This source is compared to a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which sprang forth from the earth; which supports itself as well as that in which it is rooted. Sri Krishna here declares that the source of all existence is the Supreme Being. And the universe is like an inverted tree whose roots are in Parabrahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena.  

In this Chapter, Sri Krishna talks about the ultimate source of this universe; the source from which all things have come into being. Sri Krishna here declares that the source of all existence is the Supreme Being. And the universe is like an inverted tree whose roots are in Parabrahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena.  

This mysterious “Tree” which is very difficult to understand is a product of the Supreme being's power called Maya; and hence it is mere appearance without having any actual reality. And one who fully understands the nature of this Samsara-Tree naturally goes beyond Maya. To be attached to the visible universe is to be caught in Maya. And it is said that the surest way of transcending this Samsara or worldly life is by wielding the excellent weapon of dispassion and non-attachment. Sri Krishna then explains how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death in verses four and five of this chapter.  

This mysterious “Tree” which is very difficult to understand is a product of the Supreme being's power called Maya; and hence it is mere appearance without having any actual reality. And one who fully understands the nature of this Samsara-Tree naturally goes beyond Maya. To be attached to the visible universe is to be caught in Maya. And the surest way of transcending this Samsara or worldly life is by wielding the weapons of dispassion and non-attachment. Sri Krishna then explains how one goes beyond this visible Samsara to attain the supreme, imperishable status, after which one does not have to return to this mortal world of pain and death in verses four and five of this chapter.  

This chapter also describes the presence and the place occupied by the Supreme in sustaining everything in this universe. <blockquote>''"Sri Krishna declares here that it is a part of Himself that manifests in the universe as the individual atma in each body. He Himself is the indwelling Paramatman beyond the Self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual atma which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable atma (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person."'', says Swami Sivananda.<ref name=":0" /></blockquote>

This chapter also describes the presence and the place occupied by the Supreme in sustaining everything in this universe. <blockquote>''"Sri Krishna declares here that it is a part of Himself that manifests in the universe as the individual atma in each body. He Himself is the indwelling Paramatman beyond the Self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual atma which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable atma (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person."'', says Swami Sivananda.<ref name=":0" /></blockquote>