Gita 01.41 When The Family Is Disrupted The Faith Of The Children Is Also Devastated

 

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saṅkaro narakāyaiva

kula-ghnānāṁ kulasya ca

patanti pitaro hy eṣāṁ

lupta-piṇḍodaka-kriyāḥ 

 

Word-for-word:

saṅkaraḥ — such unwanted children; narakāya — make for hellish life; eva — certainly; kula-ghnānām — for those who are killers of the family; kulasya — for the family; ca — also; patanti — fall down; pitaraḥ — forefathers; hi — certainly; eṣām — of them; lupta — stopped; piṇḍa — of offerings of food; udaka — and water; kriyāḥ — performances.

 

Translation:

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

 

Explanation:

Saṅkaro narakāyaiva: Arjuna now describes to Krishna the consequences of disrupting dharma and the rise of adharmic individuals. In the previous verse, the term ‘varṇa-saṅkaraḥ’ was mentioned, indicating that when dharma is disrupted due to the killing of its protectors, the conquerors are left to exploit the vulnerable. Such exploitation often leads to the mistreatment of women, resulting in unwanted progeny as a further consequence.

 

Nowadays, people attempt to prevent unwanted children through birth control, abortion, or other methods. In the past, however, these options were less common, and forced intercourse often led to children being born as a result. In the broad Vedic tradition, it is understood that children born from an adharmic union—a union marked by fear and terror on the part of the victim, and animalistic lust and power on the part of the aggressor—carry with them a great deal of distress. This kind of union, driven by base emotions, brings forth significant suffering.

 

The children born from such unions may also contribute to increased stress. According to the Vedic understanding, the consciousness of the parents at the time of conception influences the type of soul that is attracted. Thus, if the parents’ consciousness is low, the resulting child’s consciousness may reflect that. Furthermore, when dharma is disrupted, it becomes extremely challenging for mothers to raise these children properly and provide them with the right saṁskāras, impressions, and upbringing.

 

When violated women survive, they are often stigmatized, and their children are likewise looked down upon. For these children, achieving a respectable position in society or even cultivating healthy self-respect becomes challenging. The negative perceptions society holds against them often lead to self-esteem issues, making them fall prey to addictive and destructive behaviors. In this way, they become further victims of their circumstances, perpetuating a tragic cycle of victimization across generations. This is a deeply unfortunate reality.

 

To prevent such an eventuality, it is vital to recognize that none of us has the ability to restrain ourselves for an extended period without the support of dharma. Dharma alone cannot restrain us, but when our conscience is complemented by dharma, self-restraint becomes easier. However, for those who have not learned dharma in childhood—particularly when families are disrupted—single mothers find it a herculean task just to care for their children, let alone instill religious values. A fragmented home is a greater cause of godlessness than atheistic education.

 

As a result, people remain polarized. They grow up within defensive shells, constantly trying to find something to feel good about themselves, while living in fear of being looked down upon. As a result, they lack the security needed to move forward in life, regardless of the challenges they face. Such insecure people become adharmic because they have never been given a positive understanding of dharma. When they turn to adharmic behavior, the tradition of dharmic rituals, such as offering worship to one’s ancestors, is discontinued. In certain cases, these ancestral rituals are essential, as they help sustain the ancestors’ position in the heavens.

 

This is also a fear Arjuna expresses here—he is concerned for his ancestors, toward whom he has responsibilities. It is his duty to ensure their well-being by performing the regular rites for them. If these rites are neglected, they will no longer receive this support (saṅkaro narakāyaiva).

 

When society becomes filled with irreligious children born from adharmic unions, kula-ghnānāṁ kulasya ca—they make life hellish for both the destroyed dynasties and those who destroyed them. The overall quality of society inevitably, inescapably impacts the quality of our own lives. Unless we recognize this reality, we will be unable to move forward in doing what is necessary for both our well-being and that of others.