Bhagavad Gita 15.16

Purushottama Yoga · English Translation

Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable and the Kutastha the unchanging is called the imperishable.

Sanskrit

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च | क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ||१५-१६||

Transliteration

dvāvimau puruṣau loke kṣaraścākṣara eva ca . kṣaraḥ sarvāṇi bhūtāni kūṭastho.akṣara ucyate ||15-16||

What Does This Verse Mean?

In this verse, Lord Krishna explains to Arjuna that there are two types of beings or 'Purushas' in the universe: those that change and perish (like all living creatures) and one who is eternal and unchanging. While every individual soul undergoes birth and death as part of nature's cycle, there exists a higher principle called 'Kutastha'—the immutable self—that remains untouched by time or destruction. The core teaching here is to distinguish between the temporary physical world we inhabit and our true spiritual identity that never fades.

The Teaching Behind It

This verse belongs primarily to Jnana Yoga (the path of knowledge) and Sankhya philosophy, which focuses on discriminative wisdom between the real and the unreal. It develops the fundamental concept of 'Kshara' (perishable matter/souls bound by nature) versus 'Akshara' (the immutable spirit), establishing the ontological basis for realizing one's true Self beyond material existence.

Word by Word

द्वौ two, इमौ these, पुरुषौ Purushas (beings), लोके in the world, क्षरः the perishable, च and, अक्षरः the imperishable, एव even, च and, क्षरः the perishable, सर्वाणि all, भूतानि beings, कूटस्थः the immutable (unchanging), अक्षरः the imperishable, उच्यते is called

Classical Commentary

Now the Lord describes the three aspects of the divine existence. One is the individual soul called the perishable, the second is the imperishable or the Maya Sakti of the Lord and the third is the Purushottama or the Supreme Being. The perishable comprises the whole world of changing forms. From Brahma down to the tiny blade of grass, all movable and immovable objects, all that can be thought of by the mind, all that is made up of the five elements, all that is changing, all that has names and forms, all that appears to the naked eye and what is described as the body and the modifications of the field, in the thirteenth chapter, are Kshara or the perishable. Kshara is the changing one. It is the everchanging form of matter which is inert or insentient. Akshara is the changeless. In Samsara there are two categories arranged in two separate groups of beings, called Purushas, as they are the limiting adjuncts of the Purusha. Maya Sakti, the illusory power of the Lord, is the seed from which the perishable being takes its birth. It is the seat of all the latent impressions of desires, actions, etc., of various perishable creatures. Maya Sakti is the Akshara Purusha. The unmanifest condition is generally described as deep ignorance or sleep for there is neither consciousness nor unconsciousness. It is only a potential state. It is the condition in which all forms of life with its accompanying limitations lie latent, just as the tree lies latent in the seed of the fruit. In this state matter and energy are one. In this state sound, matter and energy exist in an undifferentiated state. In this state the Gunas exist in a state of eilibrium. The imperishable is known as the Kutastha, i.e., that which remains immovable like a heap. That which is at the root (Kuta) of all these beings is the Kutastha. Or? Kuta also means illusion, and Kutastha means that which manifests itself in diverse forms of illusion. That which conceals the Truth and shows the false thing and deceives the worldyminded people is Maya or Kuta. That which is of the form of the AvaranaVikshepa Sakti (veiling and vacillating power) is Kutastha. As this Maya Sakti cannot be destroyed except by the knowledge of the Self, it is said to be endless. That is the reason why this is called Akshara. That seed of Samsara has no end. Therefore, it is said to be imperishable in the sense that it is not destroyed in the absence of knowledge of the Self. But the seed is scorched or destroyed in toto when one gets the knowledge of Brahman. The,illusion vanishes and everything is realised as the one Cosmic Consciousness. Only the illusory perception of matter is destroyed. Purushottama or the highest Purusha is distinct from these two -- the perishable and the imperishable. He is not affected by the evils of the two vehicles or limiting adjuncts of the perishable and the imperishable. He is eternal, pure, intelligent and free by nature.

Where This Happens

This teaching occurs during Chapter 15 of the Bhagavad Gita, set on the battlefield of Kurukshetra where Prince Arjuna has just laid down his weapons in despair. Krishna is responding to a question about how one can attain the Supreme by first explaining that there are two distinct realities: the changing world and the unchanging spirit. At this specific moment, Arjuna feels overwhelmed by grief and confusion regarding duty versus attachment, prompting Krishna to provide a metaphysical framework to help him see beyond his temporary sorrow.

Living It Out Today

When you face a sudden job loss or a family crisis that causes intense anxiety about your future security, remember that while the external situation (the 'perishable') is changing rapidly and may feel unstable, your core ability to adapt and your inner worth (the 'imperishable') remain intact. Instead of identifying solely with the temporary setback as if it defines you entirely, use this perspective to ground yourself in a deeper sense of stability that isn't dependent on external circumstances.

Explained for Children

Imagine you are playing with clay dolls; sometimes they break, get painted over, or turn into different shapes, just like people who grow old and change. But think about the empty space in a room where those toys sit—the space itself doesn't break when the doll breaks; it stays exactly the same no matter what happens to the toys. This verse teaches us that while our bodies and feelings are like the dolls that change or end, there is something inside you, like that quiet space, which never changes, gets old, or disappears.

Daily Reflection

You often feel defined by your changing moods, roles, and circumstances, but today remember there is a deeper part of you that never shifts. Like the unchanging sky witnessing passing clouds, your true nature (Kutastha) stands steady behind every experience. You do not need to fight these changes; simply rest in the awareness that observes them without being touched by them.

A Practice for Today

In your breath, notice how every thought and sensation arises and passes away like the perishable beings of this world. Then, gently rest your awareness on that silent space within you—the Kutastha—that remains unchanged regardless of what comes or goes.

Key Teachings

The Duality of Existence
Krishna distinguishes between two realities: Kshara (the perishable) comprising all changing beings, and Akshara (the imperishable), the eternal Witness. This classification helps us stop mistaking our temporary physical form for our true spiritual identity.
The Nature of Kutastha
Kutastha refers to that which remains fixed and unmoved even as everything else transforms around it, representing the unchanging Self. It is not a distant god but your own innermost consciousness that witnesses birth and death without ever participating in them.
Transcending Identification
By recognizing that all beings are Kshara while our essence is Akshara, we cease to identify with the fleeting nature of life. This realization frees us from the cycle of grief and attachment, anchoring us in stability amidst chaos.

Themes

The Nature of the SelfPerishable vs ImperishableDiscrimination (Viveka)Eternal TruthKutastha ConsciousnessSpiritual Identity

Related Verses

2.16 2.20 8.3 13.5 13.34

Read This Next

2.47 — This verse introduces the principle of Karma Yoga and performing duty without attachment to results, which relies on understanding one's true nature beyond perishable outcomes.
3.30 — Following this with 15.16 requires dedicating all actions to Krishna (Ishvara), recognizing the supreme reality that encompasses both Kshara and Akshara purushas.
12.15 — This verse describes the qualities of a devotee who is dear to God, showing how one who understands these truths naturally becomes compassionate and untroubled by worldly fluctuations.

Frequently Asked Questions

What is meant by 'Kutastha' in this verse?

'Kutastha' literally means the one who stands on a peak or remains immutable. In Vedanta, it refers to the Supreme Self that exists beyond time and change, acting as the silent witness to all transformations without being affected by them.

Does this verse say we should ignore our physical bodies?

No, it does not suggest ignoring the body but rather recognizing its temporary nature. The teaching encourages us not to identify exclusively with the perishable body while neglecting or forgetting our eternal spiritual essence.

How many types of Purushas are described in this verse?

The verse explicitly describes two distinct categories: 'Kshara' (the perishable, which includes all living beings) and 'Akshara' (the imperishable or immutable principle). Krishna clarifies that while the world is full of changing entities, there is a singular unchanging reality.

Why does Krishna compare these two Purushas?

Krishna makes this comparison to help Arjuna and future seekers distinguish between what is temporary (like the world and our physical forms) and what is eternal. This discrimination is essential for achieving liberation from the cycle of birth, death, and sorrow.

In Other Languages: Bhagavad Gita 15.16 →