hamare nyaay shaastr ki kitabon mein likha hai ki jahan jahan dhuan hota hai, vahan vahan aag hoti hai. vahin ye bhi baDha dena chahiye ki jahan bas ka aDDa hota hai, vahan gandgi hoti hai.
hamare nyaay shaastr ki kitabon mein likha hai ki jahan jahan dhuan hota hai, vahan vahan aag hoti hai. vahin ye bhi baDha dena chahiye ki jahan bas ka aDDa hota hai, vahan gandgi hoti hai.
sahityik drashta hai. wo kisi rang se ranga hua nahin rahta. wo kisi rang se ranga hua ho, to srishti ko nyaay nahin de sakega.
sahityik drashta hai. wo kisi rang se ranga hua nahin rahta. wo kisi rang se ranga hua ho, to srishti ko nyaay nahin de sakega.
itihaskar ko harek ke saath nyaay karne ka apna mishan kabhi bhulna nahin chahiye. nirdhan aur sampattivan sab uski qalam ke aage barabar hain; uske samne kisan apni daridrata ki bhavyata ke saath upasthit hota hai, aur dhanvan apni murkhata ki kshudrta ke saath.
itihaskar ko harek ke saath nyaay karne ka apna mishan kabhi bhulna nahin chahiye. nirdhan aur sampattivan sab uski qalam ke aage barabar hain; uske samne kisan apni daridrata ki bhavyata ke saath upasthit hota hai, aur dhanvan apni murkhata ki kshudrta ke saath.
duniya mein paropakar ki nahin, balki nyaay ki kami hai.
duniya mein paropakar ki nahin, balki nyaay ki kami hai.
aaj ke zamaane me.n a.isaa hotaa hai ki bahut sii baate.n qaanuun ke anukuul hone par bhii nyaaybuddhi ke pratikuul hotii hain। isli.e nyaay ke raaste dhan kamaanaa hii Thiik ho, to manushya ka sabse pahlaa kaam nyaay-buddhi ko siikhnaa hai।
aaj ke zamaane me.n a.isaa hotaa hai ki bahut sii baate.n qaanuun ke anukuul hone par bhii nyaaybuddhi ke pratikuul hotii hain। isli.e nyaay ke raaste dhan kamaanaa hii Thiik ho, to manushya ka sabse pahlaa kaam nyaay-buddhi ko siikhnaa hai।
vismriti unke liye ho sakti hai, jo samarth hain. vismriti ka aDambar unki chhavi baDha sakta hai, jo kutaniti mein prveen hon. parantu nirbal aur nyaay ke pyason ke liye vismriti nahin banai gain wo unke liye vishv ka ghoont hai.
vismriti unke liye ho sakti hai, jo samarth hain. vismriti ka aDambar unki chhavi baDha sakta hai, jo kutaniti mein prveen hon. parantu nirbal aur nyaay ke pyason ke liye vismriti nahin banai gain wo unke liye vishv ka ghoont hai.
uchchatam nyayalay ka ek baDa faisla aaj jitna arthagarbhit hota hai, utna pahle sadiyon ka chintan nahin hota tha.
uchchatam nyayalay ka ek baDa faisla aaj jitna arthagarbhit hota hai, utna pahle sadiyon ka chintan nahin hota tha.
suvarn nyaay to ye hai ki vipakshne hamari baat ka jo arth mana ho, vahi sach mana jaye. hamare manse jo ho wo khota athva adhura hai.
suvarn nyaay to ye hai ki vipakshne hamari baat ka jo arth mana ho, vahi sach mana jaye. hamare manse jo ho wo khota athva adhura hai.
jo panch kahta hai wo parmeshvar ki avaz hoti hai, aisa kahte hain, wo panch ke saman hai. isliye jo jagat kahta hai, vahi sahi tariqe se iishvar ka nyaay hai.
jo panch kahta hai wo parmeshvar ki avaz hoti hai, aisa kahte hain, wo panch ke saman hai. isliye jo jagat kahta hai, vahi sahi tariqe se iishvar ka nyaay hai.
dharm naam hai nyaay ka aur nyaay naam hai pakshapaat ka chho.Dnaa।
dharm naam hai nyaay ka aur nyaay naam hai pakshapaat ka chho.Dnaa।
punarjanm ke siddhant ki iijad divani ki adalton mein hui hai, taki vadi aur prativadi is afsos ko lekar na maren ki unka muqadma adhura hi paDa raha. iske sahare ve sochte hue chain se mar sakte hain ki muqadme ka faisla sunne ke liye abhi agla janm to paDa hi hai.
punarjanm ke siddhant ki iijad divani ki adalton mein hui hai, taki vadi aur prativadi is afsos ko lekar na maren ki unka muqadma adhura hi paDa raha. iske sahare ve sochte hue chain se mar sakte hain ki muqadme ka faisla sunne ke liye abhi agla janm to paDa hi hai.
nyay ki adalton se bhi ek baDi adalat hoti hai wo adalat antar ki awaz ki hai aur wo anya sab adalton se upar ki adalat hai
nyay ki adalton se bhi ek baDi adalat hoti hai wo adalat antar ki awaz ki hai aur wo anya sab adalton se upar ki adalat hai
yah vah baat nahii.n hai jo vakiil bataa.e ki mujhe karnii chaahi.e, apitu yah vah baat hai jo maanavta, vivek aur nyaay bataate hai.n ki mujhe karnii chaahi.e।
yah vah baat nahii.n hai jo vakiil bataa.e ki mujhe karnii chaahi.e, apitu yah vah baat hai jo maanavta, vivek aur nyaay bataate hai.n ki mujhe karnii chaahi.e।
aur nyay priy nyayadhishon!
tum use kya saza doge jo sharir se imandar hai lekin man se chor hai?
aur tum us wyakti ko kya danD doge jo deh ki hatya karta hai lekin jiski apni aatma ka hanan kiya gaya hai?
aur us par tum muqadma kaise chalaoge jo achran mein dhokhebaz aur zalim hai lekin jo khud satrast aur atyachar piDit hai?
aur kya unhen kaise saza doge jinko pashchattap pahle hi unke dushkrityon se adhik hai?
aur kya ye pashchattap hi us qanun ka diya hua nyay nahin jiska palan karne ka prayas tum bhi karte rahte ho?
aur nyay priy nyayadhishon!
tum use kya saza doge jo sharir se imandar hai lekin man se chor hai?
aur tum us wyakti ko kya danD doge jo deh ki hatya karta hai lekin jiski apni aatma ka hanan kiya gaya hai?
aur us par tum muqadma kaise chalaoge jo achran mein dhokhebaz aur zalim hai lekin jo khud satrast aur atyachar piDit hai?
aur kya unhen kaise saza doge jinko pashchattap pahle hi unke dushkrityon se adhik hai?
aur kya ye pashchattap hi us qanun ka diya hua nyay nahin jiska palan karne ka prayas tum bhi karte rahte ho?
nyayapriy swbhaw ke logon ke liye krodh ek chetawni hota hai, jisse unhen apne kathan aur achar ki achchhai aur burai ko janchne aur aage ke liye sawdhan ho jane ka mauqa milta hai is kaDwi dawa se aksar anubhaw ko shakti, drishti ko wyapakta aur chintan ko sajagta prapt hoti hai
nyayapriy swbhaw ke logon ke liye krodh ek chetawni hota hai, jisse unhen apne kathan aur achar ki achchhai aur burai ko janchne aur aage ke liye sawdhan ho jane ka mauqa milta hai is kaDwi dawa se aksar anubhaw ko shakti, drishti ko wyapakta aur chintan ko sajagta prapt hoti hai
ja.D-chetanmay, vish amritmay, andhkaar - prkaashmay jiivan me.n nyaay ke li.e karm karnaa hii gati hai। mujhe jiinaa hii hogaa, karm karnaa hii hogaa। yah bandhan hii merii mukti bhii hai। is andhkaar me.n hii parkaash paane ke li.e mujhe bhii jiinaa hai।
ja.D-chetanmay, vish amritmay, andhkaar - prkaashmay jiivan me.n nyaay ke li.e karm karnaa hii gati hai। mujhe jiinaa hii hogaa, karm karnaa hii hogaa। yah bandhan hii merii mukti bhii hai। is andhkaar me.n hii parkaash paane ke li.e mujhe bhii jiinaa hai।
nyaay aur nishkaam karmayog hriday ka hai। buddhi se ham nishkaamtaa ko nahii.n pahu.nch sakte।
nyaay aur nishkaam karmayog hriday ka hai। buddhi se ham nishkaamtaa ko nahii.n pahu.nch sakte।
svachchh kraanti to prem va nyaay ke siddhaant se hii ho saktii hai।
svachchh kraanti to prem va nyaay ke siddhaant se hii ho saktii hai।
na wo shabd hai, na arth, na nyaay aur na kala hi, jo kavya ka ang na ban sake, arthat kavya mein sabhi shabdon, arthon, darshnon, kalaon aadi ka prayog ho sakta hai. aho! kavi ka dayitv kitna baDa hai.
na wo shabd hai, na arth, na nyaay aur na kala hi, jo kavya ka ang na ban sake, arthat kavya mein sabhi shabdon, arthon, darshnon, kalaon aadi ka prayog ho sakta hai. aho! kavi ka dayitv kitna baDa hai.
manushya ko chaahi.e ki vah i.irshyaarhit, striyo.n ka rakshak, sampatti ka nyaaypuurvak vibhaag karne vaala, priyvaadii, svachchh tathaa striyo.n ke nikaT miiThe vachan bolne vaala ho, parantu unke vash me.n kabhii na ho।
manushya ko chaahi.e ki vah i.irshyaarhit, striyo.n ka rakshak, sampatti ka nyaaypuurvak vibhaag karne vaala, priyvaadii, svachchh tathaa striyo.n ke nikaT miiThe vachan bolne vaala ho, parantu unke vash me.n kabhii na ho।
vah shabd nahiin, vah arth nahiin, vah nyaay nahiin, vah kala nahiin, jo kaavya ka ang na bantii ho। kavi ka daayitv kitnaa ba.Daa hai!
vah shabd nahiin, vah arth nahiin, vah nyaay nahiin, vah kala nahiin, jo kaavya ka ang na bantii ho। kavi ka daayitv kitnaa ba.Daa hai!
mazduron ko yadi apni sthiti ko durust karna hai to unko ye bhool jana hai ki unke jo haq hain ve dharm palne mein se paida nahin hote.
mazduron ko yadi apni sthiti ko durust karna hai to unko ye bhool jana hai ki unke jo haq hain ve dharm palne mein se paida nahin hote.
धर्म, अर्थ और काम के प्रतिपादक शास्त्रों तथा दंडनीति को न्याय कहते हैं। जहाँ इनका विरोध हो, वहाँ न्यायविरोधी दोष कहलाता है।
adalton ka ek alikhit qanun hai ki adalat aur vakil, akbar birbal vinod ke paimane par kabhi kabhi hazirajvabi dikhate hain aur ek dusre se mazak karte hain.
adalton ka ek alikhit qanun hai ki adalat aur vakil, akbar birbal vinod ke paimane par kabhi kabhi hazirajvabi dikhate hain aur ek dusre se mazak karte hain.
usne lagbhag saat saal pahle divani ka ek muqadma dayar kiya tha; isliye svabhavik tha ki wo apni baat mein punarjanm ke paap, bhagya, bhagvan, agle janm ke karyakram aadi ka niymit roop se havala deta.
usne lagbhag saat saal pahle divani ka ek muqadma dayar kiya tha; isliye svabhavik tha ki wo apni baat mein punarjanm ke paap, bhagya, bhagvan, agle janm ke karyakram aadi ka niymit roop se havala deta.
hame.n vishvaas karnaa chaahi.e ki nyaay shakti ka janak hai aur us vishvaas ke aadhaar par, jaisaa ham samajhte hain, hame.n ant tak apnaa karttavya paalan karne ka saahas karnaa chaahi.e।
hame.n vishvaas karnaa chaahi.e ki nyaay shakti ka janak hai aur us vishvaas ke aadhaar par, jaisaa ham samajhte hain, hame.n ant tak apnaa karttavya paalan karne ka saahas karnaa chaahi.e।
nyaay ki adalton se bhi ek baDi adalat hoti hai. wo adalat antar ki avaz ki hai aur wo anya sab adalton se uupar ki adalat hai.
nyaay ki adalton se bhi ek baDi adalat hoti hai. wo adalat antar ki avaz ki hai aur wo anya sab adalton se uupar ki adalat hai.
nyaay to hotaa hai vaastav me.n manushya ke hriday men, aur vichaarak ka kaam kartii hai uskii aatma।
nyaay to hotaa hai vaastav me.n manushya ke hriday men, aur vichaarak ka kaam kartii hai uskii aatma।
kaun na kahegaa ki mahattvshaalii vyaktiyo.n ke saubhaagya-abhinay me.n dhuurtata ka bahut haath hotaa hai। jiske rahasyo.n ko sunne se rom kuup sved jal se bhar uThe, jiske apraadh ka paatr chhalak rahaa hai, vahii samaaj ka netaa hai। jiske sarvasv-haraNkaarii karo.n se kitno.n ka sarvanaash ho chukaa hai,
kaun na kahegaa ki mahattvshaalii vyaktiyo.n ke saubhaagya-abhinay me.n dhuurtata ka bahut haath hotaa hai। jiske rahasyo.n ko sunne se rom kuup sved jal se bhar uThe, jiske apraadh ka paatr chhalak rahaa hai, vahii samaaj ka netaa hai। jiske sarvasv-haraNkaarii karo.n se kitno.n ka sarvanaash ho chukaa hai,
raajaa nyaay kar saktaa hai, parantu braahmaN kshama kar saktaa hai।
raajaa nyaay kar saktaa hai, parantu braahmaN kshama kar saktaa hai।
itihas mein na to koi tark hai, na insaaph hai, na iimandari hai, na antim dhyey naam ki koi cheej hai.
itihas mein na to koi tark hai, na insaaph hai, na iimandari hai, na antim dhyey naam ki koi cheej hai.
nyaay aur anyay, svtantrta aur utpiDan, varghin samaj aur varg samaj ke bare mein baat karne ke bajay, ve iishvar aur shaitan ke bare mein baat karte the.
nyaay aur anyay, svtantrta aur utpiDan, varghin samaj aur varg samaj ke bare mein baat karne ke bajay, ve iishvar aur shaitan ke bare mein baat karte the.
abhii bhii svarg sarvopari hai, vahaa.n ek nyaayaadhiish viraajmaan hai jise ko.ii bhii raajaa bhrashT nahii.n kar saktaa।
abhii bhii svarg sarvopari hai, vahaa.n ek nyaayaadhiish viraajmaan hai jise ko.ii bhii raajaa bhrashT nahii.n kar saktaa।
jab bhi kisi anyay ko nazar andaz kiya jata hai, nyaay ki mrityu ho jati hai.
jab bhi kisi anyay ko nazar andaz kiya jata hai, nyaay ki mrityu ho jati hai.
ek taraf nirdayta me.n yah sadii bahut ba.Dhii hu.ii hai, to duusrii taraf nyaay kii ichchhaa me.n bhii।
ek taraf nirdayta me.n yah sadii bahut ba.Dhii hu.ii hai, to duusrii taraf nyaay kii ichchhaa me.n bhii।
nyaay kii dhaarNaa manushya-samaaj ko me.n rakhne vaalii aantrik shrrinkhlaa hai। vyavasthaa aur kram apnii ek nyaay kii kram aur niyantraN samaaj kii pratyek dhaarNaa rakhtaa hai। yah dhaarNaa us saamaajik vyavasthaa ko puurNtaa ke lakshya aur aadarsh kii or sanket kartii rahtii hai। vichaaro.n kii kraanti ka ka
nyaay kii dhaarNaa manushya-samaaj ko me.n rakhne vaalii aantrik shrrinkhlaa hai। vyavasthaa aur kram apnii ek nyaay kii kram aur niyantraN samaaj kii pratyek dhaarNaa rakhtaa hai। yah dhaarNaa us saamaajik vyavasthaa ko puurNtaa ke lakshya aur aadarsh kii or sanket kartii rahtii hai। vichaaro.n kii kraanti ka ka
jis prakar birle hi durachariyon ko apne kukarmon ka danD milta hai, usi prakar sajjanta ka danD pana aniwary hai
jis prakar birle hi durachariyon ko apne kukarmon ka danD milta hai, usi prakar sajjanta ka danD pana aniwary hai
mai.n nyaay maang rahaa huu.n, dayaa kii bhiikh nahiin। juurii me.n se ek bhii vyakti yadi yah raay de detaa hai ki raajadroh ke abhiyog se mai.n puurNruupeN nirdosh huu.n, aur mainne jo kuchh bhii kriyaa Thiik kiya, to mai.n santosh kar luungaa।
mai.n nyaay maang rahaa huu.n, dayaa kii bhiikh nahiin। juurii me.n se ek bhii vyakti yadi yah raay de detaa hai ki raajadroh ke abhiyog se mai.n puurNruupeN nirdosh huu.n, aur mainne jo kuchh bhii kriyaa Thiik kiya, to mai.n santosh kar luungaa।
vilambit nyaay nyaay se vanchit karnaa hai।
vilambit nyaay nyaay se vanchit karnaa hai।
bal rahit nyaay asmarth hai, nyaayarhit bal atyaachaar hai।
bal rahit nyaay asmarth hai, nyaayarhit bal atyaachaar hai।
ye nishchit hai ki agyan, taqat ke saath milkar; nyaay ke liye sabse kroor shatru ho sakta hai.
ye nishchit hai ki agyan, taqat ke saath milkar; nyaay ke liye sabse kroor shatru ho sakta hai.
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
