Gita 01.40 Dharma Prevents Human Society From Being Ruled By The Law Of The Jungle

 

Audio Link 1: https://www.thespiritualscientist.com/gita-01-40-dharma-prevents-human-society-from-being-ruled-by-the-law-of-the-jungle/

 

adharmābhibhavāt kṛṣṇa

praduṣyanti kula-striyaḥ

strīṣu duṣṭāsu vārṣṇeya

jāyate varṇa-saṅkaraḥ 

 

Word-for-word:

adharma — irreligion; abhibhavāt — having become predominant; kṛṣṇa — O Kṛṣṇa; praduṣyanti — become polluted; kula-striyaḥ — family ladies; strīṣu — by the womanhood; duṣṭāsu — being so polluted; vārṣṇeya — O descendant of Vṛṣṇi; jāyate — comes into being; varṇa-saṅkaraḥ — unwanted progeny.

 

Translation:

When irreligion is prominent in the family, O Kṛṣṇa, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vṛṣṇi, comes unwanted progeny.

 

Explanation:

In this verse, Arjuna continues to explain his reasons for not wanting to fight in the war, focusing particularly on its consequences. He begins by saying:

adharmābhibhavāt kṛṣṇa: “If adharma (irreligion) becomes prominent in society,

praduṣyanti kula-striyaḥ: the women of the family become polluted.

strīṣu duṣṭāsu vārṣṇeya: From the degradation of womanhood, O descendant of Vṛṣṇi,

jāyate varṇa-saṅkaraḥ: comes unwanted progeny.”

 

Adharma can manifest in various forms, but one prominent way it has historically occurred in society is through the abuse of women. Men in power, unless regulated by dharma—both internally and externally—are likely to act on their lustful impulses and violate the dignity of women.

 

Internal regulation refers to the development of a strong sense of conscience through the study of scriptures and a clear understanding of right and wrong. This internalization fosters a strong conscience, which helps individuals restrain their lower impulses. At a more evolved stage, this discipline allows them to find satisfaction in fulfilling higher purposes in life, ultimately leading to the supreme goal—connecting with the divine and relishing profound happiness in that connection. Until this divine connection is achieved, however, there remains the risk of being ensnared and dragged down by one’s baser inclinations.

 

External regulation, on the other hand, comes through social structures that ensure wrongdoers are punished. This external dharma establishes a societal order that discourages immoral actions, holding individuals accountable for their transgressions.

 

Such inner and outer order is essential for protecting society. The most common and widespread anartha—the primary driver behind lawbreaking—is lust. When people encounter opportunities to gratify their senses, they often act on these impulses without hesitation.

 

If a war breaks out, traditionally, it is fought by men, yet women often become victims. Women may be abducted, violated, or enslaved—they are often considered captives of war and, tragically, treated as fair game. The human suffering that follows is immense, as war leads to the destruction of society’s protectors—those who uphold dharma. When these protectors are lost, women become vulnerable to violation (adharmābhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ). As a result, Arjuna warns, there will be unwanted progeny (strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ).

 

Dharma is essential to protect the weak from the baser tendencies of the strong. It is what sets humans apart from animals, where “might is right” and the principle of survival of the fittest predominates. However, when dharma is upheld—both externally through legislation and internally through education—it prevents the law of the jungle from becoming the law of the land or the law of the kingdom.

 

Humans possess both lower and higher instincts, while animals typically operate only through their basic instincts. For an animal, if there is food, it will instinctively pounce on it; if there is a potential mate, it will pursue it, driven by biological urges. Animals may not even consciously recognize actions such as mating as leading to reproduction—they are simply propelled by these inherent drives. These biological impulses compel them toward certain behaviors without conscious deliberation.

 

We humans also experience biological drives, yet we possess something more—a higher side that enables us to perceive reality beyond our specific situations and the impulses they may generate. To the extent that we learn to rise above these situations, we can recognize a spiritual essence within us or, at the very least, a higher dimension of life that encompasses both inner identity and outer destiny. This higher dimension implies that we are more than our biology. It invites us to understand that death is not the end—we will exist beyond it. Our actions in the present shape this future existence, creating a continuity that reaches beyond the confines of our current life.

 

To shape our future meaningfully, it is crucial to have a clear perspective on what we are doing and why. Dharma is thus essential to curb the animal instinct within us. When these instincts are left unchecked, the greatest victims are often the weak. Moreover, it is not only the weak in general who suffer but especially those who appear to offer some advantage or pleasure to their victimizers. For instance, if a person is both vulnerable and visibly wealthy, they become an easy target. In a society where law and order have broken down, such individuals are often the first to be targeted by thugs.

 

If someone appears weak but lacks visible wealth, they may not attract much attention from potential aggressors. Similarly, within society, lust often convinces us that pleasure can be found through sensual pursuits, leading us to focus on ways to gratify these desires. When dharma is absent—both internally as conscience and externally as the rule of law based on the principle of fairness—there is nothing to regulate these impulses. This absence leads to large-scale chaos, with people’s unchecked lust driving them to harmful actions, and women, in particular, becoming the victims of such unrestrained impulses.