This shloka continues Arjuna’s chain of consequences from family destruction.

In the previous shlokas, Arjuna said that family destruction leads to the loss of kula-dharma [family dharma], the rise of adharma, corruption of family values, varṇa-saṅkaraḥ [confusion regarding varṇāśrama-dharma], and the loss of ancestor-rites. Now he summarizes another result: long-standing jāti-dharmas and kula-dharmas are destroyed.

He says, doṣaiḥ etaiḥ — “because of these defects.” These defects are the problems he has been listing: destruction of family, loss of family dharma, rise of adharma, confusion in the next generation, and loss of sacred ritual continuity.

He says these defects belong to kulaghnānām — “the destroyers of families.” Kula-ghnāḥ [family-destroyers] are those whose actions break the family structure and the transmission of dharma.

Then he says, varṇa-saṅkara-kārakaiḥ — “which cause varṇa-saṅkara.” Varṇa-saṅkaraḥ [confusion or intermixture regarding varṇāśrama-dharma] is the confusion in roles, duties, ritual eligibility, family identity, and transmitted dharmic responsibilities. In Arjuna’s framework, when family and varṇa identity become confused, certain Vedic rites can no longer be clearly practiced.

The focus here is ritual order. Certain Vedic rites are connected to varṇa, gotra, sūtra, lineage, and family tradition. Some rituals require specific training. Some procedures differ according to family line or sūtra. Some duties are preserved only when elders teach them and the next generation practices them. When these identities, trainings, and procedures are no longer preserved, the rituals become difficult to continue.

Then Arjuna says, utsādyante jātidharmāḥ — “jāti-dharmas are destroyed.” Jāti-dharmāḥ [community or varṇa-based dharmas] are duties and practices connected with a particular social-religious grouping. In this shloka, the emphasis is especially on Vedic ritual duties that depend on eligibility, training, and inherited practice.

He also says, kuladharmāḥ ca śāśvatāḥ — “and the long-standing family dharmas.” Kula-dharmāḥ [family traditions] are the specific practices of a family line: rituals, customs, gotra-based observances, sūtra-based procedures, ancestor practices, and daily or occasional religious disciplines. They are called śāśvatāḥ [long-standing] because they have come down through many generations.

The striking point is that preservation takes effort, but destruction can happen quickly. A ritual tradition may be preserved for many generations through discipline, memory, teaching, and practice. But if one generation stops learning and practicing, the chain may break. The next generation may not even know what was lost.

This shloka teaches that the defects caused by family-destroyers produce varṇa-saṅkaraḥ [confusion regarding varṇāśrama-dharma], and through that confusion, jāti-dharmāḥ [community or varṇa-based ritual duties] and kula-dharmāḥ [family traditions] are destroyed; Arjuna’s concern is serious, but he is still using it to support withdrawal from the dharma-yuddha [righteous war], so the final understanding is that sacred traditions must be protected without abandoning dharma itself.