Justice generally connotes punishing the culprits and removing obstacles in someone’s growth, but it doesn’t necessarily mean that growth follows solely because of justice.
Pandavas received justice by eliminating the Kurus, but they inherited a shattered kingdom, facing an immense struggle to rebuild. True empowerment lies in the act of rebuilding.
Removing Ravana was justice, but rebuilding Lanka by Vibhishana was a Herculean task. Generally, defeating someone is less than half the battle; contributing to meaningful growth defines true empowerment.
Many heroic kings were victors, but the greater challenge was determining where they would take that victory.
Similarly, in an individual’s life, enduring a gruesome experience is a tragedy, and justice through the punishment of the culprit is certainly deserved. Even if the offender receives the death penalty, it may offer relief, but prosperity and growth do not stem from punishment alone. Nature does not extend special favor to the afflicted. It remains brutally neutral in matters of growth. Whether privileged or victimized, both are forced to take matters into their own hands, pushing beyond limitations and resources with the guidance of mentors, Gurus, and Rishis.
Many nations came out of domination by colonizers but that did not necessarily bring prosperity. In fact, some remain as impoverished as before. Some are still culturally dominated and intellectual slavery continues. For them, prosperity remains a distant reality.
The main thrust of the Bhagavad Gita is not merely about seeking justice, of course that is extremely important — the evil forces had to be uprooted, and the Pandavas accomplished that. But the Gita emphasizes the Pandavas’ power to grow. Therefore, Sri Krishna boldly declares, “I am the ability in man (𝘢𝘯𝘥 𝘸𝘰𝘮𝘢𝘯 𝘵𝘰𝘰).”
No nation, society, civilization, or individual can truly feel confident and stable without making progress in all fields of activity. A poverty-stricken philosopher or a brutally filthy rich capitalist both stand as curses to society.
Therefore, dharmic literature conceived the concept of a Rajarshi — a harmonious blend of “simplicity of heart” and “abundant wisdom of the mind” along with stable prosperity and a satisfied self. The Pandavas were Rajarshis, as were the rulers of Ayodhya. Many modern kings, leaders, great philosophers, and parents have embraced such ideals. Yet, unfortunately, many created conflict by choosing extremes — either becoming “materialistic kings” or “impractical sages”. The profound conversation between Sri Rama and Bharata in Chitrakoot, as depicted in the Ayodhya Kanda, beautifully illustrates this balance.
The true essence of Bharatiya Vichaar Dhara lies in the union of justice and empowerment. When will we cease to merely admire it and start embodying it?
– Govinda Das (ISKCON Member)
