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Yoga Vashishtha 3.31.23–36
(A true hero is defined as one who upholds good conduct and endures hardships for virtuous people and principles)
श्रीराम उवाच ।
भगवञ्छूरशब्देन कीदृशः प्रोच्यते भटः।
स्वर्गालंकरण कः स्यात्को वा डिम्भाहवो भवेत् ॥ २३ ॥
अन्यथा प्राणिकृत्ताङ्गो रणे यो मृतिमाप्नुयात् ।
डिम्भाहवहतः प्रोक्तः स नरो नरकास्पदम् ॥ २५ ॥
श्रीवसिष्ठ उवाच ।
शास्त्रोक्ताचारयुक्तस्य प्रभोरर्थेन यो रणे ।
मृतो वाथ जयी वा स्यात्स शूरः शूरलोकभाक् ॥ २४ ॥
अयथाशास्त्रसंचारवृत्तेरर्थेन युध्यते।
यो नरस्तस्य संग्रामे मृतस्य निरयोऽक्षयः ॥ २६ ॥
यथासंभवशास्त्रार्थलोकाचारानुवृत्तिमान् ।
युध्यते तादृशश्चैव भक्तः शूरः स उच्यते ॥ २७ ॥
गोरर्थे ब्राह्मणस्यार्थे मित्रस्यार्थे च सन्मते ।
शरणागतयत्नेन स मृतः स्वर्गभूषणम् ॥ २८ ॥
परिपाल्यस्वदेशैकपालने यः स्थितः सदा ।
राजा मृतास्तदर्थं ये ते वीरा वीरलोकिनः ॥ २९ ॥
प्रजोपद्रवनिष्ठस्य राज्ञोऽराज्ञोऽथ वा प्रभोः ।
अर्थेन ये मृता युद्धे ते वै निरयगामिनः ॥ ३० ॥
ये हि राज्ञामराज्ञां वाप्ययथाशास्त्रकारिणाम् ।
रणे म्रियन्ते छिन्नाङ्गास्ते वै निरयगामिनः ॥ ३१ ॥
धर्म्यं यथा तथा युद्धं यदि स्यात्तर्हि संस्थितिः ।
नाशयेयुरलं मत्ताः परलोकभयोज्झिताः ॥ ३२ ॥
यत्र यत्र हतः शूरः स्वर्ग इत्यवशोक्तयः।
धर्मे योद्धा भवेच्छूर इत्येवं शास्त्रनिश्चयः ॥ ३३ ॥
सदाचारवतामर्थे खड्गधारां सहन्ति ये।
ते शूरा इति कथ्यन्ते शेषा डिम्भाहवाहताः ॥ ३४ ॥
तेषामर्थे रणे व्योम्नि तिष्ठन्त्युत्कण्ठिताशयाः ।
शूरीभूतमहासत्त्वदयितोक्तिसुराङ्गनाः ॥ ३५ ॥
विद्याधरीमधुरमन्थरगीतिगर्भं मन्दारमाल्यवलनाकुलकामिनीकम् ।
विश्रान्तकान्तसुरसिद्धविमानपङ्क्ति व्योमोत्सवोच्चरितशोभमिवोल्ललास ॥ ३६ ॥
Sriram said:
3.31.23
> Lord, what kind of warrior is called a hero (shura) by the word "brave"? Who becomes an ornament to heaven? Who is said to be killed in a childish or worthless battle?
Maharishi Vasishta said:
3.31.24–31
> He who fights in battle for the sake of his Master (Lord) according to the rules of scriptures, whether he dies or wins, is a true hero and attains the world of heroes.
> Otherwise, the man who gets his limbs cut in battle and dies is called killed in a childish battle; such a person goes to hell.
> But the man who fights for wealth without following the proper conduct and rules of scriptures — if he dies in that battle, he goes to eternal hell.
> The one who fights following the possible rules of scriptures, worldly customs, and proper conduct is called a devoted hero (bhakta shura).
> One who dies for the sake of cows, for Brahmins, for friends, or in protecting those who seek refuge — he becomes an ornament to heaven.
> Kings who always stay devoted to protecting their own country alone — those who die for that purpose are true brave men and reach the world of the brave.
> Those who die in battle for a King or Lord who troubles the people or is not a true king (unjust ruler) go to hell.
> Those who die in battle with limbs cut for kings or non-kings who act against scriptures — they surely go to hell.
3.31.32–36
> If the war is righteous in every way, then one should stand firm; otherwise, the deluded ones without fear of the other world would destroy everything.
> Wherever it is said that a hero who dies goes to heaven — the scripture's firm decision is that only the one who fights for dharma (righteousness) is a true hero.
> Those who endure the edge of the sword for the sake of people of good conduct are called true heroes; the rest are killed in worthless battles.
> For their sake, in the sky (heaven), the heavenly women (apsaras) who have become heroic, full of love and great beings, stand eagerly with excited minds.
> There is a festival in the sky with sweet, slow songs full of meaning from Vidyadharis, women adorned with mandara garlands crowding around, rows of resting beautiful Divine cars of siddhas, shining with beauty as if celebrating in the sky.
Summary of the teachings:
These verses explore the true meaning of heroism and bravery in warfare according to dharma (righteous duty). A real hero is not simply someone who dies in battle or fights bravely, but one who acts in line with scriptural rules, moral conduct, and for a just cause. Fighting for a righteous Lord or Master, whether victorious or defeated (even in death), leads to heavenly rewards and the status of a true shura (hero). The text rejects blind courage or fighting for personal gain, wealth, or unjust rulers.
The distinction is made between worthy and unworthy deaths in battle. Dying while protecting cows, Brahmins, friends, refugees, or one's own righteous country makes a person an ornament to heaven. In contrast, dying for tyrannical or unscriptural kings who harm subjects leads straight to hell (naraka). This emphasizes that the motive, righteousness of the cause, and adherence to shastra (scriptures) determine the spiritual outcome, not mere physical valor or sacrifice.
The verses warn against adharmic (unrighteous) wars. Even if someone fights fiercely, if the war violates ethical norms or serves wicked purposes, the fallen warrior faces eternal suffering. Only when the battle is fully dharmic should one stand firm without fear. This teaches detachment from delusion and attachment to worldly glory, urging warriors to fear the consequences in the afterlife more than death itself.
A true hero is defined as one who upholds sadachara (good conduct) and endures hardships (like sword wounds) for virtuous people and principles. Others who die without such righteousness are dismissed as victims of childish or meaningless fights (dimbha-ahava). This highlights ethical living and self-sacrifice for higher values over ego-driven or greedy battles.
Finally, the description of heavenly rewards for true heroes paints a vivid picture of celestial joy, with Divine Beings and apsaras celebrating their arrival. This serves to inspire adherence to dharma in action, showing that righteous warriors attain Eternal Bliss and honor in higher realms, while the unworthy face punishment. The overall teaching promotes dharma-guided life, especially in duty and conflict, as the path to true glory and liberation from lower consequences.
