This Verse speaks about the negative consequences of those who break the family traditions and give rise to unwanted children, which ultimately result in the destruction of community projects and family welfare activities. There are a few key points or principles within this text that align with current human psychology.

Firstly, family tradition and values play a significant role in shaping an individual’s personality and behavior. Children are greatly influenced by their families and learn from their parents, grandparents, and other family members. Thus, preserving family traditions can provide a sense of continuity and stability, which is essential for a child’s healthy development.

Secondly, unwanted children often face numerous obstacles and challenges, such as neglect, abuse, and abandonment. Children who do not feel loved or valued by their families are more likely to experience mental health issues, such as depression and anxiety, which can impact their ability to function in society. Therefore, it is crucial to prevent unwanted pregnancies by providing access to contraceptives and education on family planning.

Lastly, community projects and family welfare activities are essential for promoting a sense of belonging and social support. When family traditions are destroyed, and unwanted children are born, the resources and attention required to support these community projects and family welfare activities may be diverted elsewhere, leading to their devastation. Hence, the importance of preserving family traditions to promote community and family well-being.

The text may seem outdated in some ways, but it contains essential principles that accurately reflect human psychology. By preserving family traditions, preventing unwanted pregnancies, and supporting community projects and family welfare activities, we can promote healthier and happier individuals and community well-being.

In the Purport to Verse 42, Srila Prabhupada  discusses the importance of community projects and family welfare activities in maintaining the tradition of sanatana-dharma (literally, the “eternal activity of the soul”, or the eternal religion of the living being-to render service to the Supreme Lord, which in this age is executed mainly by chanting the Hare-Krishna maha-mantra), or varnasrama-dharma. This tradition is designed to enable human beings to attain their ultimate salvation. However, the breaking of this tradition by irresponsible leaders of society can lead to chaos, and people can forget the aim of life-Visnu. Such leaders are called blind, and those who follow them are sure to be led into chaos.

Varnasrama-dharma—the system of four social and four spiritual orders established in the Vedic scriptures and discussed by Sri Krishna in the Bhagavad-gita.

Varna—one of the four Vedic social-occupational divisions of society, distinguished by quality of work and situation with regard to the modes of nature (gunas); Brahmana-a member of the intellectual, priestly class; a person wise in Vedic knowledge, fixed in goodness and knowledgeable of Brahman, the Absolute Truth; One of the four orders of occupational life, brahmama, ksatriya, vaisya and sudra. The brahmanas are the intellectual class and their occupation is hearing Vedic literature, teaching Vedic literature, learning deity worship and teaching deity worship, receiving charity and giving charity. Brähmaëa; Kñatriya-third of the four orders of the varnasrama system. A warrior who is inclined to fight and lead others. The administrative or protective occupation according to the system of four social and spiritual orders. Kñatriya; Vaisya (Vaishyas)-member of the mercantile or agricultural class, according to the system of four social orders and four spiritual orders. Vaisya; Sudra-a member of the fourth social order, laborer class, in the traditional Vedic social system. He is meant to render service to the three higher classes, namely the brähmanas, the kñatriyas, and the vaisyas.

From a psychological standpoint, the importance of community projects and family welfare activities cannot be overstated. Research has shown that strong social connections are crucial for our well-being and mental health. Being part of a community can provide a sense of purpose, belonging, and support. On the other hand, a lack of social connection can lead to feelings of loneliness, isolation, and depression. Thus, community projects and family welfare activities can help maintain individuals’ mental well-being and contribute to society’s overall well-being.

Furthermore, humans are social animals, and our behaviors and attitudes are heavily influenced by our social environment. So, when there is chaos in society due to irresponsible leadership, individuals can be led astray, and their values and priorities can be distorted. This can lead to a sense of confusion, dissatisfaction, and dissatisfaction with one’s life. On the other hand, when the tradition of sanatana-dharma is maintained, individuals have a strong sense of purpose and direction. They are guided by clear values and principles, which can contribute to greater life satisfaction and well-being.

In conclusion, the Purport to Verse 42 emphasizes that community projects and family welfare activities are essential for maintaining the tradition of sanatana-dharma and enabling individuals to attain their ultimate salvation. The breaking of this tradition by irresponsible leaders can lead to chaos and confusion, resulting in individuals losing sight of their aim in life. On the other hand, when individuals are part of a thriving community and maintain the values and principles of sanatana-dharma, they can experience greater life satisfaction and well-being. From a psychological standpoint, these principles of the Bhagavad-Gita are consistent with the importance of social connections and clear values in promoting mental health and well-being.