Gita 01.42 Disruption Of Dharma Leads To Overpopulation Of Disruptive Souls Causing Total Breakdown
doṣair etaiḥ kula-ghnānāṁ
varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāś ca śāśvatāḥ
Word-for-word:
doṣaiḥ — by such faults; etaiḥ — all these; kula-ghnānām — of the destroyers of the family; varṇa-saṅkara — of unwanted children; kārakaiḥ — which are causes; utsādyante — are devastated; jāti-dharmāḥ — community projects; kula-dharmāḥ — family traditions; ca — also; śāśvatāḥ — eternal.
Translation:
By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.
Explanation:
In this verse, Arjuna describes the consequences of the destruction of a dynasty. He states that:
doṣair etaiḥ kula-ghnānāṁ: “This fault of destruction of the dynasty
varṇa-saṅkara-kārakaiḥ: leads to the begetting of unwanted progeny,
utsādyante jāti-dharmāḥ: which will disrupt the duties according to social divisions
kula-dharmāś ca śāśvatāḥ: and will disturb the eternal duties of the family.
Again, Arjuna uses the word “śāśvatāḥ.” Earlier, he referred to “kula-dharmāḥ sanātanāḥ” (Bhagavad-gītā 1.39), and now he mentions “kula-dharmāś ca śāśvatāḥ”. Generally, as we reach a respectable age—of course, every moment of life deserves respect, but as we mature, have our own families, and take on responsibilities—we tend to develop a deeper regard for tradition.
With age, we begin to appreciate the value of traditions more profoundly. While it’s natural to recognize that certain things may need to change, in our youth, we often see only what is wrong. We may think, “This isn’t right,” or “That should be done differently.” However, as we grow older, we come to understand that accomplishing anything meaningful is not easy. Taking any initiative requires effort and energy. To progress, we must take steady steps forward, appreciating both the challenges and the enduring value of tradition.
Youth are often rebellious toward tradition, but by the time they reach middle age, those same individuals often become champions of tradition—or at least staunch supporters of it. Here, Arjuna emphasizes the importance of preserving traditional dharmas. He specifically refers to ‘jāti-dharma’, the duties according to social divisions, and ‘kula-dharma’, the duties of the family.
We often talk about the varṇa system, where society is divided into four primary categories: brāhmaṇa, kṣatriya, vaiśya, and śūdra. At a functional level, each varṇa is a broad category, encompassing a large number of people. Therefore, beyond the varṇa, there is also the concept of jāti—which can be understood as sub-caste, dynasty, or lineage, depending on the context. This jāti represents a smaller division within the broader caste system. Within this framework, each of us has a role to play that allows us to move forward steadily in life.
Just as with an existing transport system—even if it’s not ideal—simply blowing up a road does not create a better one. We need to put in the effort to build a new road. For this reason, it’s vital to have a well-thought-out plan in place to manage things properly. Without such a plan, everything could collapse, leaving us not with an improved communication system, but with none at all.
Similarly, Arjuna recognizes that order in society is upheld by dharma. Dharma can have various meanings, but in this context, it refers to the traditions and values that maintain social order. If these traditions are disrupted, the stability they provide may disintegrate, and society may be left without the foundational structure necessary to continue.
Many things we take for granted in daily life—for example, expecting electricity when we press a power button, water when we turn on a tap, or internet access when we connect to Wi-Fi—rely on a certain level of orderliness. This order is maintained by a vast network of processes and individuals working behind the scenes.
When there is large-scale destruction in society, those responsible for sustaining this order may be lost, leading to the disruption of essential services and systems we depend on. Sometimes, in attempting to solve a specific problem with disproportionate measures, we inadvertently create new issues that are difficult to deal with. In such cases, the solution can end up being more problematic than the original issue, leaving us questioning our choices and wondering, “What have I done? Why did I take this path? How can I move forward now?”
Arjuna’s concerns reflect this understanding—dismantling established traditions without thoughtful alternatives can create chaos rather than progress. He foresees the widespread destruction that will inevitably occur if the war is allowed to proceed. He feels that, with the war’s devastation, life itself will be gravely disrupted, and things will not carry on as they once did. Not wanting such turmoil and upheaval, he ultimately concludes that it would be better not to fight at all.
The quality of society is largely determined by the quality of the individuals within it. While we often recognize this intuitively, we tend to attribute a person’s quality primarily to their level of education or social standing. However, we also need to consider their karma—the nature and consequences of their past actions.
The question then arises: what is the quality of the people being born into society? One could argue that if people have bad karma, but sufficient karma to be born as human beings, they will inevitably be born somewhere. This is true; however, a few disruptive individuals within society do not pose as much of a threat as a large influx of disruptive souls concentrated in one place. While every society has some individuals steeped in tamas—those who are antisocial—a high concentration of such people in one place leads to societal collapse.
When there is a widespread breakdown of dharma in society, it sets off a domino effect, triggering further deterioration of dharma in a chain reaction. To prevent such a breakdown, it is the foremost responsibility of those who administer and lead society to ensure stability and uphold dharma. Arjuna, recognizing this duty, feels a profound sense of responsibility and is therefore deeply reluctant to proceed with the war.
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