How the Modern Representation of Justice Reflects Changing Societal Values
Introduction
In a monumental change, India unveiled a new statue, breaking away from traditional depictions. Unlike the familiar figure holding a sword and scales with a blindfold, this statue portrays Lady Justice with her eyes uncovered. This significant shift has sparked public discourse on the evolving symbolism of justice in modern society. Historically, Lady Justice, with her blindfold, represented impartiality—justice untainted by personal bias. The removal of the blindfold in the new statue symbolises a more conscious, aware justice system, acknowledging the need to see, understand, and contextual cases before decisions are made. Legal scholar Neha Sharma remarks, “This new depiction reflects a call for transparency and attentiveness in law. Justice today isn’t just about neutrality but also understanding societal nuances. There are many films based on the lady justice saying that Hamari Adalat mein justice nahi, judgement hota hai … insaaf nahi, faisla hota hai. (In our court there’s no justice, just direct judgement … there’s no fairness, just direct decision)
The bar association of India: The new lady justice
The Supreme Court of India has unveiled a new version of the new statue that breaks from tradition. Previously the Justice lady wore a blindfold and held a sword, this new statue shows Lady Justice with open eyes and holds the Constitution instead of a sword. This change was ordered by Chief Justice DY Chandrachud to show that justice in India is not blind but sees everyone equally. For many, the absence of the blindfold signifies a legal system more in tune with the realities of human experiences, particularly those faced by marginalized communities. Activists from feminist and human rights organizations see it as a step toward gender equity, as justice must now ‘see’ the inequalities that have been ignored. Conversely, some critics argue that this change could suggest partiality or deviation from the age-old notion that justice must remain impartial. “The blindfold was a powerful symbol of fairness,” says advocate Rajesh Menon, “Removing it challenges the core idea of blind justice, and we must ensure it doesn’t lead to bias. “As debates unfold, the new statue stands as a reminder that justice is not static—it evolves with society. Whether viewed as progress or a risky reinterpretation, Lady Justice’s transformation will continue to shape discussions on how law and equity are viewed in India. During his speech at the unveiling of the new statue, Chief Justice of India D.Y. Chandrachud highlighted the significance of moving beyond colonial legacies that have shaped India’s legal system. The redesigned statue, with its distinct features such as the removal of the traditional blindfold and the replacement of the sword with the Indian Constitution, marks a shift in how justice is symbolised in modern India. It also said in chehre that Hamara kanoon andha hai … issi liye hamara insaaf bhi andha hai … hum sochte kuch aur hai aur hum karte kuch aur hai … kanoon sunta kuch aur hai aur insaaf karta kuch aur hai.(Our law is blind … that’s why our justice is also blind … we think one thing and we do something else … our law listens to one thing and our justice does something else) but in current scenario chief justice of India Dhananjaya Yeshwant Chandrachud said that Kanoon andha nahin hai . Law is not blind, it sees everyone equally,”
Sources of classical Hindu law
The sources of law during this period were Sruti, Smriti and acharas (customs). Sruti consist of the 4 Vedas namely Rigveda, Yajurveda, Samaveda and Atharvaveda. These Vedas chiefly dealt with religious duties, practices and customs. The second source is called Smriti, which literally means ‘as remembered’ and refers to tradition. They are the humanly authored written texts that contain the collected traditions.
Some of the most prominent Smriti are Dharmashastra which includes Manusmriti (200BC-200CE); Yajnavalkya Smriti (200-500CE); Naradasmriti (100BC-400CE); Visnusmriti (700-1000CE); Brhaspatismriti (200-400CE); and Katyayanasmriti (300-600CE). These texts were often used for legal judgments and opinion. They dealt with the subject matter of dharma and were guidebooks on dharma with rules of conduct and rites. Dharmasutra (the first four texts of the Dharmashastra) discuss the rules for duties for all the ashrama: the student-hood, the house holdership, the retirement or forest dwelling, and renunciation. Also, they provide the rites and duties of kings and court proceedings. Other issues that are Dharmasutras cover include rules about one’s diet, crimes and punishments, daily sacrifices, and funeral practices.
Dharmashastra contains three categories or topics. The first is the achara, which provides rules on daily rituals, life-cycle rites, as well as specific duties and proper conduct that each of the four castes or varnas have to follow. The daily rituals include practices about daily sacrifices, the kind of food to eat and how to obtain them, and who can give and who can accept religious gifts. The life-cycle rites are the rituals that are conducted on important events in one’s life like birth, marriage, and tying of the sacred thread. Acharas also provide rules for duties for all the ashrama. Ashrama are the four stages of life that include: Brahmacharya (the student life), Grihastha (the householder), Vanaprastha (the forest dweller), and Sanyasa (the renouncer). The second topic enumerated in the Dharmashastra is the Vyakarana’. Vyakarana are laws and legal procedures. They include the’rajadharma‘ or the duties and obligations of a king to organize court, listen and examine witnesses, decide and enforce punishment and pursue justice. The third category is called the ‘prâyaschitta‘, which lays down rules for punishments and penances for violating the laws of dharma. They are understood to remove the sin of committing something that is forbidden.
Conclusion
CJI Chandrachud emphasized that justice should not be blind to social realities but instead be based on understanding, compassion, and constitutional values. The scales in the statue’s right hand still symbolize balance, but the focus is now more on equitable, compassionate justice rather than punishment. He stressed the importance of grounding justice in the Constitution, ensuring that the legal system evolves in tandem with India’s democratic principles. This new representation reflects the Supreme Court’s commitment to justice that is clear-sighted and constitutionally guided, sending a message of fairness and inclusivity for all.
Reference
1.https://www.encyclopedia.com/philosophy-and-religion/eastern-religions/hinduism/dharma#1
