Justice

Judge not according to the appearance, but judge righteous judgment.

The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

To receive the instruction of wisdom, justice, and judgment, and equity;

"'Bhishma said, "If one does acts oneself that are good or causes others to accomplish them, one should then expect to attain to the merits of righteousness. Similarly, if one does acts oneself that are evil, and causes others to accomplish them, one should never expect to attain to the merits of righteousness.[628] At all times, it is Time that, entering the understandings of all creatures, sets them to acts of righteousness or unrighteousness, and then confer felicity or misery upon them. When a person, beholding the fruits of Righteousness, understands Righteousness to be superior, it is then that he inclines towards Righteousness and puts faith in it. One, however, whose understanding is not firm, fails to put faith in it. As regards faith in Righteousness, it is this (and nothing else). To put faith in Righteousness is the indication of the wisdom of all persons. One that is acquainted with both (i.e., what should be done and what should not be done), with a view to opportuneness, should, with care and devotion, achieve what is right. Those Righteous men who have in this life been blessed with affluence, acting of their own motion, take particular care of their souls so that they may not, in their next lives, have to take birth as persons with the attribute of Passion predominating in them. Time (which is the supreme disposer of all things) can never make Righteousness the cause of misery. One should, therefore, know that the soul which is righteous is certainly pure (i.e., freed from the element of evil and misery). As regards Unrighteousness, it may be said that, even when of large proportions, it is incapable of even touching Righteousness which is always protected by Time and which shines like a blazing fire. These are the two results achieved by Righteousness, viz., the stainlessness of the soul and unsusceptibility of being touched by Unrighteousness. Verily, Righteousness is fraught with victory.

"'Bhishma said, "To tell the truth is consistent with righteousness. There is nothing higher than truth. I shall now, O Bharata, say unto thee that which is not generally known to men. There where falsehood would assume the aspect of truth, truth should not be said. There, again, where truth would assume the aspect of falsehood, even falsehood should be said. That ignorant person incurs sin who says truth which is dissociated from righteousness. That person is said to be conversant with duties who can distinguish truth from falsehood.[334] Even a person that is disrespectable, that is of uncleansed soul, and that is very cruel, may succeed in earning great merit as the hunter Valaka by slaying the blind beast (that threatened to destroy all creatures).[335] How extraordinary it is that a person of foolish understanding, though desirous of acquiring merit (by austere penances) still committed a sinful act![336] An owl again, on the banks of the Ganges, (by doing an unrighteous deed) obtained great merit.[337] The question thou hast asked me is a difficult one, since it is difficult to say what righteousness is. It is not easy to indicate it. No one in discoursing upon righteousness, can indicate it accurately. Righteousness was declared (by Brahman) for the advancement and growth of all creatures. Therefore, that which leads to advancement and growth is righteousness. Righteousness was declared for restraining creatures from injuring one another. Therefore, that is Righteousness which prevents injury to creatures. Righteousness (Dharma) is so called because it upholds all creatures. In fact, all creatures are upheld by righteousness. Therefore, that is righteousness which is capable of upholding all creatures. Some say that righteousness consists in what has been inculcated in the Srutis. Others do not agree to this. I would not censure them that say so. Everything, again, has not been laid down in the Srutis.

It is for this that thou art called Vaivaswata by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been designated the lord of justice! One reposeth not, even in one’s own self, the confidence that one doth in the righteous. Therefore, every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous.’ And hearing these words, Yama said, ‘The words that thou utterest, O fair lady, I have not heard from any one save thee; I am highly pleased with this speech of thine. Except the life of Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!’ Savitri then said, ‘Both of me and Satyavan’s loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race! Even this is the fourth boon that I would beg of thee!’ Hearing these words of hers, Yama replied, ‘Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess, and causing thee great delight, O daughter of a king, let no more weariness be thine! Do thou desist! Thou hast already come too far!’ Thus addressed, Savitri said, ‘They that are righteous always practise eternal morality! And the communion of the pious with the pious is never fruitless! Nor is there any danger to the pious from those that are pious. And verily it is the righteous who by their truth make the Sun move in the heaven. And it is the righteous that support the earth by their austerities! And, O king, it is the righteous upon whom both the past and the future depend! Therefore, they that are righteous, are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return.

Therefor judge Thou between us, a (conclusive) judgment, and save me and those believers who are with me.

Say: Our Lord will bring us all together, then He will judge between us with truth. He is the All-knowing Judge.

Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto thee (Muhammad) judge between them or disclaim jurisdiction. If thou disclaimest jurisdiction, then they cannot harm thee at all. But if thou judgest, judge between them with equity. Lo! Allah loveth the equitable.

He ceased: and Rama's heart was stirred At every keen reproach he heard. There Bali lay, a dim dark sun, His course of light and glory run: Or like the bed of Ocean dried Of his broad floods from side to side, Or helpless, as the dying fire, Hushed his last words of righteous ire. Then Rama, with his spirit moved, The Vanar king in turn reproved: "Why dost thou, Bali, thus revile, And castest not a glance the while On claims of duty, love, and gain, And customs o'er the world that reign? Why dost thou blame me, rash and blind, Fickle as all thy Vanar kind, Slighting each rule of ancient days Which all the good and prudent praise? This land, each hill and woody chase, Belongs to old Ikshvaku's race: With bird and beast and man, the whole Is ours to cherish and control. Now Bharat, prompt at duty's call, Wise, just, and true, is lord of all. Each claim of law, love, gain he knows, And wrath and favour duly shows. A king from truth who never bends, And grace with vigour wisely blends; With valour worthy of his race, He knows the claims of time and place. Now we and other kings of might, By his ensample taught aright, The lands of every region tread That justice may increase and spread. While royal Bharat, wise and just, Rules the broad earth, his glorious trust, Who shall attempt, while he is lord, A deed by Justice held abhorred? We now, as Bharat has decreed, Let justice guide our every deed, And toil each sinner to repress Who scorns the way of righteousness. Thou from that path hast turned aside, And virtue's holy law defied, Left the fair path which kings should tread, And followed pleasure's voice instead. The man who cleaves to duty's law Regards these three with filial awe-- The sire, the elder brother, third Him from whose lips his lore he heard. Thus too, for duty's sake, the wise Regard with fond paternal eyes The well-loved younger brother, one Their lore has ripened, and a son.

He ceased, his mother's sire well known For wisdom in the council shown, Malyavan, sage and faithful guide. Thus to the monarch's speech replied: "Long reigns the king in safe repose, Unmoved by fear of vanquished foes, Whose feet by saving knowledge led In justice path delight to tread: Who knows to sheath the sword or wield, To order peace, to strike or yield: Prefers, when foes are stronger, peace, And bids a doubtful conflict cease. Now, King, the choice before thee lies, Make peace with Rama, and be wise. This day the captive queen restore Who brings the foe to Lanka's shore. The Sire by whom the worlds are swayed Of yore the Gods and demons made. With these Injustice sided; those Fair Justice for her champions chose. Still Justice dwells with Gods above; Injustice, fiends and giants love. Thou, through the worlds that fear thee, long Hast scorned the right and loved the wrong, And Justice, with thy foes allied, Gives might resistless to their side. Thou, guided by thy wicked will, Hast found delight in deeds of ill, And sages in their holy rest Have trembled, by thy power oppressed. But they, who check each vain desire, Are clothed with might which burns like fire. In them the power and glory live Which zeal and saintly fervour give. Their constant task, their sole delight Is worship and each holy rite, To chant aloud the Veda hymn, Nor let the sacred fires grow dim. Now through the air like thunder ring The echoes of the chants they sing. The vapours of their incense rise And veil with cloudy pall the skies, And Rakshas might grows weak and faint Killed by the power of sage and saint. By Brahma's boon thy life was screened From God, Gandharva, Yaksha, fiend; But Vanars, men, and bears, arrayed Against thee now, thy shores invade. Red meteors, heralds of despair Flash frequent through the lurid air, Foretelling to my troubled mind The ruin of the Rakshas kind.

The wounded Bali, when he saw Rama and Lakshman nearer draw, Keen words to Raghu's son, impressed With justice' holy stamp, addressed:

Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared.

When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.

(Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing.

“My dear wife,” replied Menelaus, “I see the likeness just as you do. His hands and feet are just like Ulysses; so is his hair, with the shape of his head and the expression of his eyes. Moreover, when I was talking about Ulysses, and saying how much he had suffered on my account, tears fell from his eyes, and he hid his face in his mantle.”

To this you answered, O swineherd Eumaeus, “Eat, my good fellow, and enjoy your supper, such as it is. God grants this, and withholds that, just as he thinks right, for he can do whatever he chooses.”

The Phaeacians then began talking among themselves, and one would turn towards his neighbour, saying, “Bless my heart, who is it that can have rooted the ship in the sea just as she was getting into port? We could see the whole of her only a moment ago.”

By love to thee his bounties I repaid, And early wisdom to thy soul convey’d: Great as thou art, my lessons made thee brave: A child I took thee, but a hero gave. Thy infant breast a like affection show’d; Still in my arms (an ever-pleasing load) Or at my knee, by Phœnix wouldst thou stand; No food was grateful but from Phœnix’ hand.[211] I pass my watchings o’er thy helpless years, The tender labours, the compliant cares, The gods (I thought) reversed their hard decree, And Phœnix felt a father’s joys in thee: Thy growing virtues justified my cares, And promised comfort to my silver hairs. Now be thy rage, thy fatal rage, resign’d; A cruel heart ill suits a manly mind: The gods (the only great, and only wise) Are moved by offerings, vows, and sacrifice; Offending man their high compassion wins, And daily prayers atone for daily sins. Prayers are Jove’s daughters, of celestial race, Lame are their feet, and wrinkled is their face; With humble mien, and with dejected eyes, Constant they follow, where injustice flies. Injustice swift, erect, and unconfined, Sweeps the wide earth, and tramples o’er mankind, While Prayers, to heal her wrongs, move slow behind. Who hears these daughters of almighty Jove, For him they mediate to the throne above: When man rejects the humble suit they make, The sire revenges for the daughters’ sake; From Jove commission’d, fierce injustice then Descends to punish unrelenting men. O let not headlong passion bear the sway These reconciling goddesses obey: Due honours to the seed of Jove belong, Due honours calm the fierce, and bend the strong. Were these not paid thee by the terms we bring, Were rage still harbour’d in the haughty king; Nor Greece nor all her fortunes should engage Thy friend to plead against so just a rage. But since what honour asks the general sends, And sends by those whom most thy heart commends; The best and noblest of the Grecian train; Permit not these to sue, and sue in vain!

“O soul of battles, and thy people’s guide! (To Ajax thus the first of Greeks replied) Well hast thou spoke; but at the tyrant’s name My rage rekindles, and my soul’s on flame: ’Tis just resentment, and becomes the brave: Disgraced, dishonour’d, like the vilest slave! Return, then, heroes! and our answer bear, The glorious combat is no more my care; Not till, amidst yon sinking navy slain, The blood of Greeks shall dye the sable main; Not till the flames, by Hector’s fury thrown, Consume your vessels, and approach my own; Just there, the impetuous homicide shall stand, There cease his battle, and there feel our hand.”

“The praise of wisdom, in thy youth obtain’d, An act so rash, Antilochus! has stain’d. Robb’d of my glory and my just reward, To you, O Grecians! be my wrong declared: So not a leader shall our conduct blame, Or judge me envious of a rival’s fame. But shall not we, ourselves, the truth maintain? What needs appealing in a fact so plain? What Greek shall blame me, if I bid thee rise, And vindicate by oath th’ ill-gotten prize? Rise if thou darest, before thy chariot stand, The driving scourge high-lifted in thy hand; And touch thy steeds, and swear thy whole intent Was but to conquer, not to circumvent. Swear by that god whose liquid arms surround The globe, and whose dread earthquakes heave the ground!”

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

Thus the teaching of Brahman is here illustrated in regard to the Devas. He dashed like lightning, and appeared and disappeared just as the eye winks.

If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee.

2 As these, like friends, have done this work for you, these prompt servants of Purumilha Soma−offerer, 3 The folk have glorified your birth from Earth and Heaven, to be extolled, ye Strong Ones, for your migh 4 The people prospers, Asuras! whom ye dearly love: ye, Righteous Ones, proclaim aloud the Holy Law. 5 On this great earth ye send your treasure down with might: unstained by dust, the crowding kine are in t 6 The flames with curling tresses serve your sacrifice, whereto ye sing the song, Mitra and Varuna. 7 Whoso with sacrifices toiling brings you gifts, and worships, sage and priest, fulfilling your desire,− 8 With sacrifices and with milk they deck you first, ye Righteous Ones, as if through stirrings of the mind 9 Rich strength of life is yours: ye, Heroes, have obtained through your surpassing powers rich far−extend

1 THROUGH the Adityas' most auspicious shelter, through their most recent succour may we conquer. 2 Let Aditi rejoice and the Adityas, Varuna, Mitra, Aryaman, most righteous. 3 All Universal Deities, the Maruts, all the Adityas, yea, and all the Rbhus,

son of Krsna, the righteous man who sought your aid and praised you, 24 Asvins, ye raised, like Soma in a ladle Rebha, who for ten days and ten nights, fettered. 25 1 have declared your wondrous deeds, O Asvins: may this be mine, and many kine and heroes.

Krishna. He is not lost, thou Son of Pritha! No! Nor earth, nor heaven is forfeit, even for him, Because no heart that holds one right desire Treadeth the road of loss! He who should fail, Desiring righteousness, cometh at death Unto the Region of the Just; dwells there Measureless years, and being born anew, Beginneth life again in some fair home Amid the mild and happy. It may chance He doth descend into a Yogin house On Virtue's breast; but that is rare! Such birth Is hard to be obtained on this earth, Chief! So hath he back again what heights of heart He did achieve, and so he strives anew To perfectness, with better hope, dear Prince! For by the old desire he is drawn on Unwittingly; and only to desire The purity of Yog is to pass Beyond the Sabdabrahm, the spoken Ved. But, being Yogi, striving strong and long, Purged from transgressions, perfected by births Following on births, he plants his feet at last Upon the farther path. Such as one ranks Above ascetics, higher than the wise, Beyond achievers of vast deeds! Be thou Yogi Arjuna! And of such believe, Truest and best is he who worships Me With inmost soul, stayed on My Mystery!