Bhagavad Gita 1.44 — Arjuna Recalls What Tradition Says About Ruined Families
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥
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O Janardana, we have heard by tradition that people whose family traditions are destroyed must dwell in hell for an indefinite period.
Transliteration (IAST)
Word Separation
The Sanskrit verse is separated into individual words (Padched) for easier study.
Word Meanings
| Line 1 | |
|---|---|
| Sanskrit Word | Meaning |
| utsannakuladharmāṇām | of those whose family traditions are destroyed |
| manuṣhyāṇām | of people |
| janārdana | O Janardana (Krishna) |
| Line 2 | |
|---|---|
| Sanskrit Word | Meaning |
| narake | in hell |
| niyatam | for an indefinite period, certainly |
| vāsaḥ | dwelling |
| bhavati | occurs |
| iti | thus |
| anuśhuśhruma | we have heard by tradition |
| Line 1 | Line 2 | ||
|---|---|---|---|
| Sanskrit Word | Meaning | Sanskrit Word | Meaning |
| utsannakuladharmāṇām | of those whose family traditions are destroyed | narake | in hell |
| manuṣhyāṇām | of people | niyatam | for an indefinite period, certainly |
| janārdana | O Janardana (Krishna) | vāsaḥ | dwelling |
| bhavati | occurs | ||
| iti | thus | ||
| anuśhuśhruma | we have heard by tradition | ||
Detailed Meaning
Introduction
Arjuna concludes his argument about the effects of family destruction by appealing to what he has heard from tradition. People whose family duties have been destroyed, he says, are bound to live in hell for an indefinite period. The verse is an appeal to inherited teaching rather than direct experience.
Essence
Here Arjuna supports his argument by citing what he has been told.
A. Utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana
The word utsanna means uprooted or destroyed. Arjuna speaks of manuṣyāṇām, human beings, whose kula-dharma has been lost. He once again addresses Krishna as Janārdana, appealing to him for agreement.
B. Narake niyataṁ vāso bhavatīty anuśuśruma (we have heard that they are bound to live in hell)
The word anuśuśruma, 'we have heard', is significant. Arjuna does not claim to know this from his own experience. He is citing teaching that has been passed down to him by hearing, in the oral tradition. The word niyatam means 'certainly' or 'for a long time'.
C. Fear, tradition and knowledge
This verse reveals how Arjuna's fear is working. He gathers every teaching he can recall that supports his reluctance, including warnings about hell. This is a natural human behaviour: when we are afraid to act, we search for reasons to justify our hesitation.
The Gita will teach a different kind of knowledge, not merely 'what we have heard' (śruta) but direct realisation (vijñāna) of the self. Arjuna's reliance on secondhand teaching will be replaced by understanding that stands on its own.
Message for Everyday Life (Borrowed Fears and Real Understanding)
We often carry fears and beliefs we have heard from others without examining them. It can be helpful to ask: Do I know this, or have I only heard it? Is it guiding me wisely, or is it simply giving shape to my anxiety? Understanding that we have tested for ourselves provides a firmer foundation than inherited fear.
Here Arjuna supports his argument by citing what he has been told.
A. Utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana
The word utsanna means uprooted or destroyed. Arjuna speaks of manuṣyāṇām, human beings, whose kula-dharma has been lost. He once again addresses Krishna as Janārdana, appealing to him for agreement.
B. Narake niyataṁ vāso bhavatīty anuśuśruma (we have heard that they are bound to live in hell)
The word anuśuśruma, 'we have heard', is significant. Arjuna does not claim to know this from his own experience. He is citing teaching that has been passed down to him by hearing, in the oral tradition. The word niyatam means 'certainly' or 'for a long time'.
C. Fear, tradition and knowledge
This verse reveals how Arjuna's fear is working. He gathers every teaching he can recall that supports his reluctance, including warnings about hell. This is a natural human behaviour: when we are afraid to act, we search for reasons to justify our hesitation.
The Gita will teach a different kind of knowledge, not merely 'what we have heard' (śruta) but direct realisation (vijñāna) of the self. Arjuna's reliance on secondhand teaching will be replaced by understanding that stands on its own.
Message for Everyday Life (Borrowed Fears and Real Understanding)
We often carry fears and beliefs we have heard from others without examining them. It can be helpful to ask: Do I know this, or have I only heard it? Is it guiding me wisely, or is it simply giving shape to my anxiety? Understanding that we have tested for ourselves provides a firmer foundation than inherited fear.
Next Topic
Arjuna has finished listing the consequences he fears. In the next verse, he steps back and reflects with painful regret on the sin that he and his brothers are about to commit out of a desire for royal comfort.
Hidden Messages In This Shloka
Reflect on this verse from different perspectives and see which deeper message opens up for you.
Wisdom Nuggets
Examine what you have only heard.
Fear grows with every imagined consequence.
Tradition speaks, but understanding must answer.
Honest reasoning admits its sources.
Imagined suffering is real in the mind.
Question what you inherit.
Wisdom blends respect for tradition with personal insight.
Frequently Asked Questions
What does 'anuśhuśhruma' (we have heard by tradition) tell us?
What is meant by 'narake niyatam vāsaḥ' (certain dwelling in hell)?
Why does Arjuna address Krishna as 'janārdana' (Janardana)?
Is Arjuna convinced or just afraid?
What can we learn from this verse?
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