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Consisting of twenty-four thousand worthy Sanskrit verses, the Ramayana is one such epic which provides a pathway to one committed to justice to establish himself as an ideal human being by following the exemplary life of its hero. The Ramayana composed by ‘Adikavi’ Maharishi Valmiki is also called ‘Adikavya’ and its hero is Maryadapurushottama Shrirama. In the Ramayana, propriety –Maryada, which is a symbol of civilized behaviour, emerges predominantly in almost every relationship, behaviour and practice.

Shrirama, the hero of the Ramayana, who is considered to be the Maryadapurushottama, established the highest records of proprieties in the form of a son and son-in-law, a brother, a husband, a father, a disciple, a friend and an ideal king. This wonderful quality is also evident in His dealings with those who have faith and reverence in him. Maryadapurushottama Shrirama’s propriety –Maryada was inextricably linked with affection, compassion, duty-bound high morality, and that reality, which creates the state of human-equality.

Maryadapurushottama Shrirama is accepted as the incarnation of Shrihari, the Creator and the Protector. Shrirama was an ideal king. His rule, the Ramarajya (the Kingdom of God), was an ideal system of governance. Human equality was at the centre of that system. The way justice became the basis of equality in the Ramarajya; everyone, even a dog, received justice without any discrimination in the Ramarajya, thus, making the Rule of Shrirama an all-time ideal. Shrirama had said to the dog who came to seek justice from him:

“किं ते कार्यं करोम्यद्य ब्रूहि विस्त्रब्ध मा चिरम्/”

“Kim Te Kaaryam Karomyaddh Bruuhi Vistrabdha Maa Chiram/” i.e., “Tell without any fear, which work of yours should I do (to accord justice to you)! Do not delay in telling.”

Justice reflects a decision, which is fair and lawful. In a state of the violation of one’s right, to which he is equally entitled and likewise in the event of his freedom being disregarded, a decision free from any kind of discrimination and prejudice is justice. This is the criterion for the determination of justice, both social and organised.

Justice is the high basis of trust and respect towards the established system. Justice has a natural relationship with good governance. We can say with certainty that it is justice that plays a decisive role in uniting individuals, communities, groups and societies on the basis of equality, accorded to everyone by the Creator; or, in other words, it works as a thread of unity. As a major pillar of human-equality, which is a living reflection of the truth of universal unity, justice works to ensure this. At the same time, along with maintaining a system and its smooth operation, it paves the way for greater human welfare.

Thus, justice lies in eliminating the state of injustice towards someone and at the same time making the system welfaristic for one and all. In a situation of violation of one’s right or depriving him from his liberty, a fair decision, free from any kind of discrimination and without prejudice is justice for him. At the same time, decisions and actions to be taken for maximum happiness and welfare of one and all ensure justice. In the rule under Shrirama, the Ramarajya, both these realities existed. That is why; the Ramarajya was the “Rule of Justice '' on earth.

Through the Ramayana many episodes come before us in relation to the arrangements made by Maryadapurushottama Shriram to ensure individual and public justice. Receiving continuous information about the condition of the people –getting acquainted with their sorrows, problems or griefs through detectives and taking appropriate steps to accord relief to them as soon as possible was the priority in the Ramarajya. In other words, being aware of the situation of injustice done to someone in any form, ensuring justice to him without delay, or to accord justice to one who seeks it, was the priority of Shrirama.

An incident came to the fore in this regard. A woman reached the Court of the Lord to seek justice from Him at midnight. She was turned back by the guards saying that she should come to the court for justice the next day and in daytime. When the Lord came to know about this incident, he was disappointed at this. He instructed clearly that this should not happen further because the Lord said that if justice was delayed, it was not justice, but injustice; sometimes the result of that was very dire. In other words, he stated justice delayed was justice denied.

For justice, Shrirama had a clear procedure. For, ease of reach to the ruler for justice; justice should be delivered soon and it should be non-discriminatory and welfaristic.

Shrirama used to discuss with the courtiers in his court and seek their advice. The Lord also used to have discourse extensively about the criteria of justice and before its deliverance finally, whether the subject was related to individual justice or in context of public interest. While discussing a very important and public subject like tax -revenue in relation to its necessity for the administrative arrangement, Shrirama pointed out that it was necessary to collect tax from the subjects. Tax-collection was necessary for the function of the reign. But the tax should be taken by a king in the same way as the sun absorbed water from the earth. In reservoirs and rivers, where there was more water, it took more; from the land where there was less water, it took little. The scale of assessment and collection of tax should be fully justified.

Not only this, on another occasion, Shrirama said that clouds were made by soaking water. Clouds returned the same water to the earth, but by raining equally on the whole earth. In the same way it was   also the duty of the ruler to make it clear that the tax collected from the rich people of the state should be distributed equally for the works in the larger interest of the people.

Justice is, as said already, the basis for connecting one-another. Like a bridge, it works for establishing mutual association with faith and trust. The incarnation of Maryadapurushottama Shrirama was in the form of a bridge-like Supreme Judge –a Mahanyayamurti. Shrirama acted as a bridge –Setu between Kaushika –a Kshatriya who became Maharishi Vishwamitra after attaining Brahminhood through his ascetic practices and untiring efforts and Maharishi Vasishta, an enlightened Yogacharya and a forgiving saint. Shrirama brought them out of their mutual animosity. Thus, He paved the way for doubling the power of two legendary contemporary scholars for large-scaled welfare of the people. Shrirama became a bridge between two great men, his father King Dasharatha who was a living symbol of duty-bound morality, fortitude and courage and his father-in-law King Janaka (Seeradhwaja), a great scholar of his time, brave par excellence and a peaceful ruler. He also acted as a bridge between man and man, general or elite. By presenting Himself in the event, the Lord did an unprecedented and exemplary task of connecting them, whether the context was related to Nishadraja Guha or to Sugriva, or with any other event.

Justice is the basis of human equality. Commitment to justice is the supreme duty of every human being, it is his primary Dharma. One who is dedicated to justice, realizes the truth of equality among fellow beings and treats them with equality. Equal treatment with fellow beings is the pathway of his becoming an ideal human being. Justice purifies life and the welfare of others is the nucleus to it. Shrirama has said:

“मनसा कर्मणा वाचा चक्षुषा च समाचरेत्/ श्रेयो लोकस्य चरतो न द्वेष्टि न च लिप्यते//”

“Manasaa Karmanaa Vaachaa Chakshushaa Cha Samaacharet/ Shreyo Lokasya Charato Na Dveshti Na Lipyate//”, i.e., “A man should do good to those who live near him with his mind, speech, action and sight, hold no malice (ill-will) towards anyone. This is the (just and genuine) path of salvation.”

*A Padma Shri and Sardar Patel National Awardee Indologist Dr. Ravindra
Kumar is a Former Vice Chancellor of CCS University, Meerut; he is also
the Editor-in-Chief of Global Peace International Journal.
— The author is a Former Vice Chancellor of CCS University, Meerut; he is
also the Editor-in-Chief of Global Peace International Journal.