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Bhagavad-gītā 1.43

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुश‍ुश्रुम ॥ ४३ ॥
utsanna-kula-dharmāṇāṁ
[utsanna-kula-dharmaanaam]
manuṣyāṇāṁ janārdana
[manushyaanaam janaardana]
narake niyataṁ vāso
[narake niyatam vaaso]
bhavatīty anuśuśruma
[bhavateety anushushruma]
Word-for-word
utsanna — spoiled kula - dharmāṇām — of those who have the family traditions manuṣyāṇām — of such men janārdana — O Kṛṣṇa narake — in hell niyatam — always vāsaḥ — residence bhavati — it so becomes iti — thus anuśuśruma — I have heard by disciplic succession .
Blended reading (Sanskrit + English inline)
utsanna-kula-dharmāṇāṁ
utsanna
spoiled
kula - dharmāṇām
of those who have the family traditions
manuṣyāṇām
of such men
manuṣyāṇāṁ janārdana
janārdana
O Kṛṣṇa
narake niyataṁ vāso
narake
in hell
niyatam
always
vāsaḥ
residence
bhavatīty anuśuśruma
bhavati
it so becomes
iti
thus
anuśuśruma
I have heard by disciplic succession .
Important Words
  • utsanna — spoiled
    *Ut-sad* — to be uprooted, to be spoiled. Same root *sad-* (to sink, to settle) that produced *viṣīda* (v.27) and *sīdanti* (v.28). Vyāsa keeps weaving this root through the chapter. *Sad-* is the underlying physics of the whole *viṣāda-yoga* — things keep *settling, sinking, being uprooted*.
  • manuṣyāṇām — of such men
    *Manuṣya* — human being. From *manu* (the first man) — same root as *manas* (mind). Sanskrit's word for human is *the one with mind*. Arjuna names humans through the mind-faculty; the Gītā will spend chapters disciplining precisely the *manas* of *manuṣya*.
  • narake — in hell
    *Naraka* — the Vedic underworlds, repeated from v.41. Arjuna doubles down: *eternally* in *naraka*. The Gītā does not contradict the cosmology; it offers the way out of it (BG 9.30–32: *even the worst sinner, if turning to Me, is to be considered righteous*).
  • anuśuśruma — I have heard by disciplic succession
    First-person plural perfect of *anu-śru* — to hear *along*, to hear *after* a teacher. The technical Vedic word for *received tradition*. Arjuna invokes *paramparā* to justify his refusal. The Gītā's response in chapter 4 will be precisely this: *evaṁ paramparā-prāptam* — this knowledge was lost; I am restoring the paramparā by speaking it to you now. The very tradition Arjuna invokes is being re-spoken by its source.
O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those whose family traditions are destroyed dwell always in hell.
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 closes the chain with scriptural authority: 'we have heard (by paramparā) that those who destroy kula-dharma are damned to hell.' He appeals to anuśuśruma — the inherited tradition — as the seal on his case for not fighting.
Further notes (विवरण · Vivaraṇa)
Anuśuśruma is a striking perfect: 'we have heard from those before us' — structurally indicating a paramparā (chain of transmission). It is the same √śru that gives śruti. Niyataṁ vāsaḥ ('inevitable dwelling') marks the hell-state as karmically fixed. This is Arjuna's appeal to authority, the closing move in his speech. Kṛṣṇa will counter in 2.7 by inviting Arjuna into another, deeper paramparā — beginning the Gītā's actual teaching.
Prose order (अन्वय · Anvaya)
हे जनार्दन! उत्सन्न-कुल-धर्माणां मनुष्याणां नरके नियतं वासः भवति इति (वयं) अनुशुश्रुम ।
he janārdana! utsanna-kula-dharmāṇāṃ manuṣyāṇāṃ narake niyataṃ vāsaḥ bhavati iti (vayaṃ) anuśuśruma |
O Janārdana, we have heard by tradition that for men whose family-dharmas have been uprooted, dwelling in hell is inevitable.
Word split (पदच्छेद · Padaccheda)
उत्सन्न-कुल-धर्माणां मनुष्याणां जनार्दन । नरके नियतं वासः भवति इति अनुशुश्रुम ॥
utsanna-kula-dharmāṇāṃ manuṣyāṇāṃ janārdana | narake niyataṃ vāsaḥ bhavati iti anuśuśruma ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उत्सन्न-कुल-धर्माणाम् utsanna-kula-dharmāṇām उत्सन्न (p.p.p. (past passive participle) of उद्+√सद्) + कुल (n.) + धर्म (m.) gen.pl. (genitive plural)m., bahuvrīhi cpd. (compound) of those whose family-dharmas have been uprooted
मनुष्याणाम् manuṣyāṇām मनुष्य (m.) gen.pl. (genitive plural) of men
जनार्दन janārdana जनार्दन (m.) voc.sg. (vocative singular) O Janārdana
नरके narake नरक (m.) loc.sg. (locative singular) in hell
नियतम् niyatam नियत adj. nom.sg. (nominative singular)n. certain, inevitable
वासः vāsaḥ वास (m.) nom.sg. (nominative singular) dwelling
भवति bhavati √भू pres. (present) 3sg.par. (parasmaipada / active voice) becomes, is
इति iti ind. (indeclinable), quotative thus
अनुशुश्रुम anuśuśruma अनु+√श्रु perf. (perfect) 1pl.par. (parasmaipada / active voice) we have heard (along/in succession)
Purport

Arjuna bases his argument not on his own personal experience, but on what he has heard from the authorities. That is the way of receiving real knowledge. One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There is a system in the varṇāśrama institution by which before death one has to undergo the process of atonement for his sinful activities. One who is always engaged in sinful activities must utilize the process of atonement, called prāyaścitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
43. O Janārdana, we have heard that those men whose family rules are destroyed live in hell permamently.
Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
43. O Janārdana, we have heard that those men whose family rules, varṇa and āśrāma rules are destroyed live in hell permamently.
Commentary

In this verse the phrase kula dharma stands for jāti dharma and āśrāma dharma as well. We have heard from the mouth of the guru (anuśuśruma) about this, with such words as the following: prāyaścittam akurvāṇāḥ pāpeṣu niratā narāḥ apaścāt-tāpinaḥ kaṣṭān nirayān yānti dāruṇān Those who do not perform prāyaścittas after engaging in sins, and are not repentant, go to the most terrible hells. [Note: This is quoted by Śrīdhara Svāmī.]

Bhūrijana Dāsa Gauḍīya
Translation
O Krsna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
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
1.43 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
1.43. By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.
Commentary

1.43 दोषैः by evil deeds? एतैः (by) these? कुलघ्नानाम् of the family destroyers? वर्णसङ्करकारकैः causing intermingling of castes? उत्साद्यन्ते are destroyed? जातिधर्माः religious rites of the caste? कुलधर्माः family religious rites? च and? शाश्वताः eternal.No Commentary.

Swami Gambhīrānanda Classical
Translation
1.43 Due to these misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families become destroyed.
Shri Purohit Swami Classical
Translation
1.43 By the destruction of our lineage and the pollution of blood, ancient class traditions and family purity alike perish.
Related values & verses
Related values
Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Guru Bhakti (Reverence for Teacher)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 1.42 BG 1.44 BG 16.19 SB 3.30.28 SB 5.26.7 SB 6.1.40 CC Madhya 22.141 CC Ādi 8.16 CC Madhya 3.58 Kaṭha Upaniṣad 1.1.6Chāndogya Upaniṣad 5.10.7
Concepts
Dharma
Related lectures
Personal Guidance
The destruction of caste-dharma — the systematic structures that allow each soul to do its proper work — leaves society leaderless and disordered.
Practical Applications
  • Honor the natural varṇāśrama tendencies in yourself and others rather than forcing everyone into the same role.
  • Recognize the contribution of each devotee's nature; do not demand they all become like you.
  • Build community structures that allow brāhmaṇical, kṣatriya, vaiśya, and śūdra natures to all serve Kṛṣṇa.
Reflection Questions
  • Where am I trying to force everyone into one mold rather than honoring different natures?
  • How might my community better serve the diversity of Vaiṣṇava temperaments?
Analogy

Arjuna invokes tradition (*anuśuśruma* — "we have heard by disciplic succession") to support his refusal. But to claim *paramparā* against the personal instruction of Kṛṣṇa Himself, who *is* the source of the *paramparā* (BG 4.1–3), is to use the river's water to argue against the river's spring. The Gītā will not deny tradition; it will reseat tradition in its true source.

📝 My note

Source: vedabase.io

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