Demystifying Justice Iconography: Lady Justice From Blindfold to Awareness

Quite recently the Chief Justice of India unveiled the statue of Lady Justice which is notably without the traditional blindfold. This change marks a historical shift from the Western thought to modern approach that offers a reflection on the Indian outlook of justice.

Justice is not only a legal compulsion or sophistication but the foundation of human society. When one looks at the classic Statue of Justice, we are reminded of the ideal principles of justice that underlie on legal system.

Iconography has long been used to portray complex ideas in a manner that can be easily conveyed to anyone. These statues of Justice serve as a pictorial prompt about the need for ethical conduct and fairness, not only to law makers or the Judges but also to the general public by placing poetic assurance in them.

Over the course of human history, different civilisations have depicted the notion of justice in different ways, creating a rich tapestry of symbolism that reflects both universal values and unique civilizational identities. This is why the famous portrayal of a blindfolded Lady Justice, which was made popular by Europeans, seems alien in India. This version of justice stands in sharp contrast with the deeply ingrained Hindu concepts of Nyaya and Dharma. Justice has its origin in Rta (cosmic order) and Dharma (the rule of law and life). Rta is a Vedic legal concept which may be described as the law of Nature or the symphony of cosmic order. According to P.V.Kane^[1], Rta furnishes three aspects of law which are imperative, independent and the force which motivate individual to act in conformity with it.

The statue of Lady Justice is that of Goddess Justitia. Justitia is the Roman Goddess of justice (the word justice has its root in the Latin term “Justus or Justia”) who is depicted wearing Toga, a Greco-Roman garment, brandishing scales and a sword, symbolizing fairness and the power to enforce justice. Often she is shown blindfolded, signifying impartiality. The famous art on her is of Albrecht Dürer where she is shown along with a lion.

The Roman mythological depiction of Justice is akin to the Greek. Themis, the Greek Goddess of divine law, order, and natural justice, is also illustrated carrying scales, but she also holds a cornucopia, symbolizing abundance and the rewards of just rule. Goddess Themis gave counsel and rendered wisdom to the Olympians during the Titanomachy War.

The challenge in India, however, is manifold not only with the physical appearance of justice i.e. western attire which makes one feel the idea of justice is foreign, but with the broader, often underexplored, the very concept itself. The blindfolded Justitia manifests the objectivity of law while her blindfolds unknowingly also suggest the insensitivity of law that may not resonate with the Indian understanding of justice. According to Brihaspati king is duty-bound to be equitable rewards litigants and pass a just sentence^[2].  To do so what is required of him is to see and understand all sides, to use our senses, knowledge, and reasoning to arrive at the truth. It is due to this reason that proverbs and idioms like “law is blind” or “kanoon andha hai” crept into our conversations to highlight the difficulty of getting justice due to its being unable to see.

Indian thought presents a more engaged and participatory approach to justice. Although the word “Nyaya” has a dual meaning in Sanskrit, however, it primarily connotes logic and in a larger context, it translates to justice or Dharma. Again the term Dharma has a variety of interpretations. Its root term is “dhri” which means to sustain or to hold. So Dharma is that which holds or sustains a falling man. According to Manu^[3], law or dharma is an order of human behaviour. One cannot access justice without logical thinking. In the Indian logic system, justice is not blindfolded but deeply aware. The Nyaya Sutra, which is credited to the Sage Gautama, while emphasizing the use of logical reasoning and the human senses to ascertain truth, observed that reasoning is the means for arriving at truth^[4]. Unlike the passive neutrality illustrated by the blindfold in Western iconography, Indian thought necessitates careful observation and critical thinking to arrive at conclusions. Even in the Roman depiction post the Renaissance the blindfold on Lady Justitia was meant as a satire to reflect the blindness of Justice to the injustices done before her.  Even today in a few courts across London notably the Old Bailey the statue of justice is not blindfolded. The act of perceiving and analysing evidence is fundamental in the Indian approach, as it reflects a comprehensive view of justice that calls for active involvement. Deities like Varuna, the God of Rta (moral law and cosmic order), Shani, the God of Karma and Yama, the God of Death and Dharma that forms the pantheon of justice are known to judge the humans on the scales of their deeds. Notably, none of these deities is depicted as blindfolded, reinforcing the notion that to be able to do justice one requires full awareness.

The scales as a symbol of justice have long been used across various cultures. In Ancient Egypt, during 2510-2370 BCE the then viziers were called the Priests of Ma’at and the Judges wore sober with symbols of Ma’at. In the Duat (underworld) Ma’at, the Goddess of truth and justice weighed on the scale the deeds of the dead. She uses scales to weigh the hearts of the dead against a feather to determine their fate in the afterlife. This ancient idea laid the foundation for the symbol of scales as an objective gauge of one’s actions. In Chinese mythology, Yin Zhi, the God of justice, is depicted with scales to weigh the merits of a case.

In both Roman and Greek iconography, Justitia and Themis place their foot on books or scrolls. This symbolizes that legislation or knowledge is the foundation of law and that justice is built upon established laws and principles. It transmits the idea that justice has power over the law which implies that an ideal of justice is not subject to their being written or not. However in Hindu philosophy, one must never place foot on tents and books are never placed on the ground, as knowledge is sacred and a path to liberation. Deities are depicted holding books or any form of text in their hands.

The unsheathed sword in Justitia’s hand symbolizes the authority of the law and the ability to enforce justice. It showcases the power of the court to implement its rulings, uphold the law of the land, and punish perpetrators. The two-edged sword signifies that justice can cut both ways.  This concept aligns with the Indian understanding in which the sword represents swiftness. Justice must be timely and swift. A delayed justice is a harbinger of injustice or lawlessness. The Hindu pantheon of justice carries staffs, swords or symbols of enforcement, illuminating power to enforce law and order. Even Yin Yang is depicted with a staff. Weapon is descriptive of power to punish. According to Kautilya, the Danda or punishment is essential to maintain law and order, as it plays a crucial role in the governance and administration of the State. “When the keepers of law are asleep, it is punishment (Danda) that rules”^[5].

The new structure of Lady Justice is not only a reflection of aesthetic change brought in the Supreme Court but offers a deeper commentary on how civilisations conceive and apply the concept of fairness. As India strives to forge its unique identity in the global legal framework, it is essential to remember that justice is not static. It evolves alongside the societies it governs. The new Lady Justice is in Indian attire which suggests that very concept of justice is not foreign imposed and is congruent with Indian thought. She is without a blindfold which stands as a significant departure from traditional Western portrayals and embracing the Indian understanding of law & justice. Retaining from the Justitia archetype, she reflects on the importance of balance in the evaluation of evidence. However there is no sword. The absence of a sword or staff is in a way demonstrating the challenges faced by law enforcement in India, highlighting the unenforceable nature of justice. Instead of the symbols of authority, she is portrayed as holding the Constitution of India as the basis of law, while amendable, represents the nation’s highest legal framework. The idea of Justice by itself transcends any written law. The Constitution may evolve or even change, but the underlying principles of fairness, righteousness and the rule of law which are the true essence and nectar of justice remain immutable. This omission invites the need of Shastra (law) and Sastra (power) in a single image. I believe that a four-armed depiction of justice could best embody the essential elements, holding the integral tools: the sword of enforcement, the scales of balance, and the Constitution.

^[1] P.V. Kane, History of Dharmashastras (Bhandarkar Oriental Research Institute 1941)

^[2] Rangaswami Aiyangar, Brhaspati Smriti (Reconstructed), Gaekwad’s Oriental Series, Vol. 85 (1941)

^[3] Patrick Olivelle, Manu’s Code of Law: A Critical Edition and Translation of the Manava Dharmasastra (Oxford University Press 2005).

^[4] George Buhler, The Sacred Laws of the Aryas, Part I: Gautama (trans., Oxford Clarendon Press 1969) XI, 1

^[5] Kautilya, The Arthashastra (L.N. Rangarajan trans., Penguin India 2000)