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Bhagavad-gītā 1.39

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ ३९ ॥
kula-kṣaye praṇaśyanti
[kula-kshaye pranashyanti]
kula-dharmāḥ sanātanāḥ
[kula-dharmaah sanaatanaah]
dharme naṣṭe kulaṁ kṛtsnam
[dharme nashte kulam kritsnam]
adharmo ’bhibhavaty uta
[adharmo ’bhibhavaty uta]
Word-for-word
kula - kṣaye — in destroying the family praṇaśyanti — become vanquished kula - dharmāḥ — the family traditions sanātanāḥ — eternal dharme — religion naṣṭe — being destroyed kulam — family kṛtsnam — whole adharmaḥ — irreligion abhibhavati — transforms uta — it is said .
Blended reading (Sanskrit + English inline)
kula-kṣaye praṇaśyanti
kula - kṣaye
in destroying the family
praṇaśyanti
become vanquished
kula-dharmāḥ sanātanāḥ
kula - dharmāḥ
the family traditions
sanātanāḥ
eternal
dharme naṣṭe kulaṁ kṛtsnam
dharme
religion
naṣṭe
being destroyed
kulam
family
kṛtsnam
whole
adharmo ’bhibhavaty uta
adharmaḥ
irreligion
abhibhavati
transforms
uta
it is said .
Important Words
  • kula - kṣaye — in destroying the family
    Locative — *in the destruction of the family*. The whole next stretch of verses uses *kula* as its hinge. The *kula* is the Vedic unit of moral transmission — bigger than the household, smaller than the *varṇa*. The Gītā will eventually replace *kula-dharma* with *sanātana-dharma* (eternal dharma directly to the Lord), but here Arjuna mourns the smaller unit appropriately.
  • praṇaśyanti — become vanquished
    *Pra-naś* — to perish utterly. Same root *naś-* as in *vinaśyatv apuruṣaḥ* ("may the man perish"), and as in *naṣṭa* (lost). Arjuna will use this root again in 1.40 (*dharme naṣṭe*). The same root will recur in BG 18.73 (*naṣṭo mohaḥ*) — "my illusion is destroyed." Same verb of destruction; different objects.
  • kula - dharmāḥ — the family traditions
    *Kula* + *dharma* in compound. The *household / clan* dharmas — the daily worship, the seasonal observances, the marriage rules, the offerings to ancestors. The micro-fabric of Vedic life. Arjuna is right that when these collapse, the larger fabric tears.
  • sanātanāḥ — eternal
    *Sanātana* — eternal, ancient-and-ongoing. The same word that names *sanātana-dharma*. Arjuna calls the *kula-dharmas* *sanātana* — they have always been so. But the Gītā will later teach that what is most *sanātana* is not the *kula-dharma* but the soul itself (*sanātana eva ca*, BG 2.24). Arjuna's *sanātana* is the smaller one.
  • adharmaḥ — irreligion
    *A-* (negation) + *dharma*. Not just *absence* of dharma but *active opposition* to it. The Gītā treats *adharma* as a force, almost a personality: when dharma weakens, *adharma* *overcomes* (*abhibhavati*) the family. Vedic moral physics has both forces — they do not coexist neutrally.
With the destruction of the dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna shifts from kinship-emotion to sociology: when a family is destroyed, the dharmas it transmitted die too, and adharma takes over. The argument is structural — war damages not just the dead but the moral fabric the surviving family inherits.
Further notes (विवरण · Vivaraṇa)
Kula-dharma — the inherited duties of a particular family lineage (such as samskāra observances, ritual obligations, intergenerational vows) — was understood as transmitted by the living elders. Mass casualty among males breaks transmission. The verses 1.39-44 form a tightly argued domino chain: kula-kṣaya → loss of kula-dharma → rise of adharma → corruption of women → varṇa-saṅkara → ancestral suffering → hell. The reasoning, while traditional, will be answered in Chapter 2.
Prose order (अन्वय · Anvaya)
कुल-क्षये सनातनाः कुल-धर्माः प्रणश्यन्ति; धर्मे नष्टे कृत्स्नं कुलम् अधर्मः उत अभिभवति ।
kula-kṣaye sanātanāḥ kula-dharmāḥ praṇaśyanti; dharme naṣṭe kṛtsnaṃ kulam adharmaḥ uta abhibhavati |
In the destruction of a family, the eternal family-duties perish; when dharma is destroyed, adharma overpowers the whole family.
Word split (पदच्छेद · Padaccheda)
कुल-क्षये प्रणश्यन्ति कुल-धर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नम् अधर्मः अभिभवति उत ॥
kula-kṣaye praṇaśyanti kula-dharmāḥ sanātanāḥ | dharme naṣṭe kulaṃ kṛtsnam adharmaḥ abhibhavati uta ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
कुल-क्षये kula-kṣaye कुल (n.) + क्षय (m.) loc.sg. (locative singular), tatpuruṣa cpd. (compound), "in family-destruction" (loc. abs. (absolutive))
प्रणश्यन्ति praṇaśyanti प्र+√नश् pres. (present) 3pl.par. (parasmaipada / active voice) perish
कुल-धर्माः kula-dharmāḥ कुल (n.) + धर्म (m.) nom.pl. (nominative plural), tatpuruṣa cpd. (compound) family-duties
सनातनाः sanātanāḥ सनातन adj. nom.pl. (nominative plural)m. eternal
धर्मे dharme धर्म (m.) loc.sg. (locative singular), "in dharma" (loc. abs. (absolutive))
नष्टे naṣṭe √नश् p.p.p. (past passive participle) loc.sg. (locative singular)m., "destroyed" (loc. abs. (absolutive))
कुलम् kulam कुल (n.) acc.sg. (accusative singular) family
कृत्स्नम् kṛtsnam कृत्स्न adj. acc.sg. (accusative singular)n. whole, entire
अधर्मः adharmaḥ अधर्म (m.) nom.sg. (nominative singular) adharma, unrighteousness
अभिभवति abhibhavati अभि+√भू pres. (present) 3sg.par. (parasmaipada / active voice) overpowers
उत uta ind. (indeclinable), emphatic indeed, verily
Purport

In the system of the varṇāśrama institution there are many principles of religious traditions to help members of the family grow properly and attain spiritual values. The elder members are responsible for such purifying processes in the family, beginning from birth to death. But on the death of the elder members, such family traditions of purification may stop, and the remaining younger family members may develop irreligious habits and thereby lose their chance for spiritual salvation. Therefore, for no purpose should the elder members of the family be slain.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
39. With the destruction of the family, the eternal proper conduct of the family is destroyed. When that dharma is destroyed, the family is completely filled with adharma.
Commentary

The right conduct maintained by the family, which has been passed down from many generations (sanātanāḥ kula-dharmāḥ), will be destroyed with the destruction of the family (kula-kṣaye).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
39. With the destruction of the family, the traditional rules of conduct of the family are destroyed. When that dharma is destroyed, adharma will conquer all the remaining members of the family.
Commentary

In this verse Arjuna expands upon the sin of destroying the family. The religious activities such as fire sacrifice (kula dharmāḥ) which have been obtained through the family traditions (sanatanāḥ) will be destroyed because of destruction of the performers. The word uta here means “even,” and is linked to kṛtsnam. With the destruction of performance of religious activities, irreligion will conquer (abhibhavati) even (uta) all the remaining family members consisting of small children and others.

Bhūrijana Dāsa Gauḍīya
Translation
With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion. (cn/DS) If Arjuna would kill his grandfather Bhisma and his teacher Drona, then the women would say that Arjuna and the other menfolk are engaged in irreligious acts so they also could do it. And then,
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Fighting will cause family destruction in the following 6-step sequence:

1. Death of Elderly (1.39)

Fighting destroys the whole dynasty

2. Family Traditions Stop: Irreligion increases (1.39)

With the destruction of dynasty, the entire family tradition is vanquished, and thus the rest of the family becomes involved in irreligion

3. Women polluted (1.40)

When irreligion is prominent, the women in the family become polluted
Chanakya Pandit says “Women need protection”
Why women need special protection – Because they are
Less intelligent
Not trustworthy
Prone to degradation
How they are protected – By engaging in religious principles, either under father, husband or son
If they are not protected, it leads to adultery and varna-sankara

4. Varna-sankara (unwanted progeny) (1.40*)

From degradation of woman comes unwanted progeny
Varna-sankara has three effects
Risk of war and pestilence
Hellish life
For the whole family – Ancestors falldown because pinda-dana stops

▪

For those who destroy family

All community projects and family welfare acts stop

5. Hellish life for ‘family’ and ‘destroyers of family’ (1.41*)

6. Culture is destroyed – Community projects and family welfare acts stop (1.42)

Focus of Learning

(c) Correct understanding about forgiveness / saintliness

Saintliness is not justified for a ksatriya
Compared to “Rama-rajya” – Lord Rama gave sufficient lessons to Ravana who was an aggressor because he kidnapped Rama’s wife, Mother Sita

(d) ‘Madhava’ – Arjuna addresses Krishna as ‘Madhava’ to indicate:

Krishna is the husband of the Goddess of ‘fortune’
Krishna should not cause an action which brings ‘misfortune’

(e) Saintliness of Arjuna – Arjuna’s thorough consideration of evil consequences reveals saintliness

(1.37 – 1.38)

Obligation (To not refuse when challenged to battle or gamble) is binding when the effect is good, not otherwise
Therefore Arjuna considered that he is not obliged to fight
ARJUNA’S FIFTH ARGUMENT — “INDECISION”

FIFTH ARGUMENT COVERED IN CHAPTER 2:

Please refer to Text 2.6 for Arjuna’s fifth argument

PLEASE NOTE: Some points of the purport are covered in the ‘6-step sequence of family destruction’

theme above

(a) Varnashrama Institution (1.39 purport) – Principles of religious traditions to help members of

family grow and attain spiritual values

(b) Role of elders (1.39 purport)

Responsible for maintaining purificatory samskaras (birth to death)
Helping younger generation on the path of salvation

(c) Importance of good population (1.40 purport) – It is the basic principle for peace, prosperity and

spiritual progress in life

(d) What good population depends on (1.40 purport) – Chastity and faithfulness of womanhood

(e) Philosophy of Pinda-Dan (1.41 purport)

Based on rules and regulations of fruitive acts
What it is – To offer periodical food and water to forefathers
Right process – worship of Vishnu done / remnants offered to forefathers
Principle: To release them from many sinful reactions / ghostly existence etc.
Who is not obliged for this – One in devotional life
Why devotees are not obliged – Because devotional service relieves hundreds and thousands of forefathers from all misery (Ref. SB. 11.5.41 “devarsi bhutapta…”)

(f) Community projects and family welfare acts – Importance (1.42 purport)

They are set forth by Varnashrama / Sanatana-dharma
Sets duties for four orders of society
Purpose – To help attain ultimate salvation
‘Result of breaking’ such projects
Chaos in society
People forget ultimate aim of life – Vishnu

(g) Ways of receiving real knowledge (1.43 purport) – Disciplic succession

Arjuna based his arguments not on personal experience, but on what he has heard from authorities

(h) Principle of ‘Prayascitta’ (1.43 purport) – A system in the varnashrama system by which before

death one has to undergo the process of atonement for his sinful activities

Without doing so, one surely will be transferred to the hellish planets to undergo miserable lives
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
1.39 Sri Sankaracharya did not comment on this sloka. The commentary starts from 2.10.
Śrī Rāmānujācārya Classical
Translation
1.26 - 1.47 Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.' He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.
Śrī Abhinavagupta Classical
Translation
1.35 1.44 Nihatya etc. upto anususruma. Sin alone is the agent in the act of slaying these desperadoes. Therefore here the idea is this : These ememies of ours have been slain, i.e., have been take possession of, by sin. Sin would come to us also after slaying them. Sin in this context is the disregard, on account of greed etc., to the injurious conseences like the ruination of the family and the like. That is why Arjuna makes a specific mention of the [ruin of the] family etc., and of its duties in the passage 'How by slaying my own kinsmen etc'. The act of slaying, undertaken with an individualizing idea about its result, and with a particularizing idea about the person to be slain, is a great sin. To say this very thing precisely and to indicate the intensity of his own agony, Arjuna says only to himself [see next sloka]:
Swami Sivananda Classical
Translation
1.39. Why should not we who clearly see evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)?
Commentary

1.39 कथम् why? न not? ज्ञेयम् should be learnt? अस्माभिः by us? पापात् from sin? अस्मात् this? निवर्तितुम् to turn away? कुलक्षयकृतम् in the destruction of families? दोषम् evil? प्रपश्यद्भिः clearly seeing? जनार्दन O Janardana.Commentary Ignorance of law is no excuse but wanton sinful conduct is a grave crime? unworthy of us? who are wiser.

Swami Gambhīrānanda Classical
Translation
1.38 1.39 O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?
Shri Purohit Swami Classical
Translation
1.39 Should not we, whose eyes are open, who consider it to be wrong to annihilate our house, turn away from so great a crime?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 1.40 BG 3.24 BG 4.7 SB 1.17.25 SB 12.2.1 SB 1.18.45 CC Ādi 3.77 CC Ādi 7.38 CC Madhya 20.345 Muṇḍaka Upaniṣad 1.2.7Bṛhadāraṇyaka Upaniṣad 1.4.14
Concepts
Dharma
Related lectures
Personal Guidance
When the structures that hold society together collapse, the soul drifts; protect the structures of dharma in your own life with care.
Practical Applications
  • Identify the small daily structures that hold your spiritual life together (morning sādhana, deity worship, association) and protect them fiercely.
  • Do not casually break the spiritual rhythms of your home — they hold more than you realize.
  • Build at least one 'family tradition' rooted in Kṛṣṇa-bhakti that future generations can inherit.
Reflection Questions
  • Which spiritual structures in my life are quietly eroding?
  • What inheritance of dharma am I leaving — by my actions, not my words?
Analogy

A river loses its banks and floods the village. A family loses its dharma and the family itself dissolves into adharma. The structure does not survive its principle; the form perishes with the spirit. Arjuna is right about the analysis — only the prescription will be corrected.

📝 My note

Source: vedabase.io

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