Shri Datta Swami

Posted on: 26 Jun 2022


Dharmaadharma Prakaranam (Topic of Justice and Injustice)

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1) Pīḍanaṃ copakāraśca, dvayaṃ sat pāpa puṇyayoḥ |
Darśanānna tarka sādhyaḥ, nirṇayaḥ kṣīra vārivat||

[Some define justice as help done to others and injustice as the harm done to others. The higher form of this definition is different, which means that help done to good people and harm done to bad people is justice whereas harm done to good people and help done to bad people is injustice. Hence, the soul must have both capacities and qualities to do help as well as harm. Both these are to be used in proper contexts and such capacity is justice. If both these are used in improper contexts, it is injustice. Hence, one shall be wise and logical and shall not think that all that is white is milk and all that is black is water. Justice and injustice are decided by sharp analysis of the deed and not by simple observation of the deed.]


2) Śreṣṭhārthāt para śabdasya, Vyāsārthaḥ Kṛṣṇa gītayā |
Yujyate Vaiṣṇavau dvau hi, paritrāṇa vināśavāk ||

[You should not doubt that how sage Vyaasa said helping others is justice and harming others is injustice. The answer is that if you take the meaning of the word ‘para’ as a good person instead of taking the meaning of the same word as other person, you can get the correct concept (Paropakāraḥ Puṇyāya, Pāpāya Para Pīḍanam) and this results in saying that helping a good person is justice and harming a good person is injustice. This correct concept is clearly told by Lord Krishna that helping good people and harming bad people are the purposes for the descending of God as an incarnation (Paritrāṇāya Sādhūnām, Vināśāya ca Duṣkṛtām— Gita). In this way, correlation between Vyaasa and Krishna are to be realized since both are the incarnations of God Vishnu and contradiction cannot be there.]


3) Pravṛttau dharma vijayo, Nivṛttāvapi tat priyāt |
So'dhiko dharmatastrātā, dharmo'gro tasya śāstrataḥ ||

[In Pravrutti, justice is to be always voted for against injustice because the result of justice is happiness in heaven and the result of injustice is unhappiness in hell. A Pravrutti follower naturally votes for justice against injustice based on this point. Even the devotee of Nivrutti follows the same line because God likes justice and dislikes injustice. In Nivrutti, likes of God become the likes of the devotee and the dislikes of God become the dislikes of the devotee. Hence, this concept is the monarch in both Pravrutti and Nivrutti. A person who has failed in Pravrutti has no admission into Nivrutti. But, if God Himself competes with justice, God is to be voted for and not justice. God is the protector of the justice-cow. The ultimate aim of justice is also pleasing God only. Except this one context, justice is always upheld by God since justice is given the top most place in the divine constitution written by God.]


4) Sūtrābhyāṃ Nārado brūte, Parīkṣit praśnagottram |
Vistaraṃ dṛśyatāṃ no'tra, saddharmo Bhagavān sadā ||

[King Pariikshit asked sage Shuka “why did God break justice by dancing with the married Gopikas, Himself being the preacher, founder and protector of justice? (Sa kathaṃ dharma setūnām… - Bhagavatam)”. Sage Narada gave the answer for this question in his Bhaktisutras by saying that since the lust in the Brundavanam dance is based on the devotion to God, it is justice only. If this devotion is absent, it would have been injustice or illegal lust that is based on the hormonal provocation as seen in ordinary living beings (Tatrāpi na…, tadvihīnam…). You are recommended to read our explanation given on Madhura Bhakti in detail. This means that when you vote for justice against God, on very sharp analysis, you will find that justice in that context is really injustice whereas God is on the side of the real justice!]


5) Dharmā dharmau vibhidyete, deśa kālair na maulikau|
Vimarśaiḥ sattayā bodhyau, gahanā karma dharma dhīḥ ||

[Justice and injustice change as per time and place. But there are certain fundamental concepts of justice and injustice, which do not change at all with place and time. Such changing concepts are not that serious to harm any good person. Based on these changing concepts of justice and injustice, you should not change the concepts of basic justice and basic injustice. Sometimes justice appears as injustice and vice-versa, and you will understand the true picture only on deep analysis of a situation. Analysis of justice and injustice of deeds is very very complicated and is a very very deep subject.]


6) Saṅkalpaiḥ phala maśnāti, rakṣas tvatpada mānaya |
Sattvamātraṃ khale daivam, bhinnaṃ svārthāśanaṃ na tat ||

[Any one will receive the fruit of the deed by the intension existing in the mind and the doer of the action must place himself/herself in the place of the victim and then only judge the intension as said in the Gita (Ātmavat sarvabhūtāni…). While killing a bird or animal for your food, you may argue that you do not have any ill intension against that bird or animal and with good intention of getting tasty and nutritious food only, you are killing it and hence, such action shall not bring any sinful result to you. This is not a correct argument because if you place yourself in the place of the bird or animal in the context of a demon killing you for his nutritious food, you will get a chain of correct arguments in your brain! Such idea comes only in the case of innocent beings and not in the case of bad souls, which are punished by God with death. In this context, only killing bad souls to uplift justice exists and there is no selfish act of eating the bad soul!]


7) Śākamāṃsāśanaṃ hyekam, bhinna manyatra cidvadhaḥ |
Bahvaṃśā vistareṇoktāḥ, paśvājyajñā hi vaidikāḥ ||

[Once the flesh is collected from a killed animal, such flesh and vegetable food are same as per the composition. But, in the case of the flesh, the living being having awareness was killed and this brings sin to the eater of the flesh. You are responsible for the seller to cut the animal and hence, you have to get equal punishment of the sin since the doer, responsible for doing the act, the initiator and the supporter would share the sin equally (kartā kārayitā caiva…). Some argue that plants have life and eating them is also a sin. Plants have the inert respiration of taking oxygen and leaving carbon dioxide (Prāṇamaya Kośa), but, do not have awareness due to the lack of a brain-nervous system. The agony of being killed is experienced only by awareness. Sedation in killing is just added cheating in the sin. Even a big tree has inert respiration, but, not non-inert awareness (Manomaya kośa). However, even an amoeba having a single cell has a neuro spot. Both these are different subjects called Botany and Zoology. God clearly ordered in the Veda that food shall be from plants (oṣadhībhyo'nnam) only. Taking milk from a cow is not killing the cow.

Killing of animals in sacrifices is another bogus insertion because the Veda aims at killing the animal nature and not killing an actual animal, and burning ghee in sacrifice also symbolizes burning desire (Manyuḥ paśuḥ, kāma ājyam). Symbolic killing of animals prepared by grain-flour was the correct procedure of sacrifices. We have to reject several wrong insertions in the scriptures done by wrong people through perfect logic. We have discussed several points on this topic in detail for the enlightenment of the truth.]


8) Sadasadviveka ekaḥ, karadīpa ssato dṛśe |
Saṃpradāyaśca śāstraṃ ca, tyajyatā mandha kūpagaiḥ ||

[Justice is always decided by logic and not by scripture or tradition because there is a lot of pollution in scripture and tradition. If tradition and scripture support a specific deed as justice, it should not be blindly accepted because of insertions and deletions in the stream of time. Prahlada did not accept the traditional custom of hating Vishnu and worshiping Shiva. Any concept stamped as justice shall be analyzed from top to bottom in all angles before accepting it as justice. Shankara stressed on logic to discriminate truth and false without which even scripture and experience were denied. Whether it is a point of justice or injustice or a point of spiritual knowledge, you must use your capacity of sharp logical analysis without which you shall never accept since truth shall convince your inner consciousness. Logic shall always be your torch light and without logic-light, you are forced to become blind and fall in the well!]


Chapter-1: Matāntarīkaraṇa Prakaraṇam

Chapter-2: Parabrahma Prakaraṇam

Chapter-3: Māyā Śakti Prakaraṇam

Chapter-4: Īśvara Prakaraṇam

Chapter-5: Avatāra Prakaraṇam

Chapter-6: Ākāśa Tejaḥ Prakaraṇam

Chapter-7: Vibhūti Prakaraṇam

Chapter-8: Sṛṣṭilakṣya Prakaraṇam

Chapter-9: Jagat Sṛṣṭi Prakaraṇam

Chapter-10: Jīvātma Tattva Prakaraṇam

Chapter-11: Matasamanvaya Prakaraṇam

Chapter-12: Yoga Vicāra Prakaraṇam

Chapter-13: Mokṣa Vimarśa Prakaraṇam

Chapter-14: Jñāna Yoga Prakaraṇam

Chapter-15: Bhakti Yoga Prakaraṇam

Chapter-16: Karma Yoga Prakaraṇam

Chapter-17: Pravṛtti Nivṛtti Prakaraṇam

Chapter-18: Dharmādharma Prakaraṇam

Chapter-19: Varṇa Vyavasthā Prakaraṇam

Chapter-20: Upanayana Gayatrī Prakaraṇam

Chapter-21: Yajñahoma Prakaraṇam

Chapter-22: Upadeśa Prakaraṇam