A Quote by Leo Tolstoy
Do not resist the evil-doer and take no part in doing so, either in the violent deeds of the administration, in the law courts, the collection of taxes, or above all in soldiering, and no one in the world will be able to enslave you.
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You assist an administration most effectively by obeying its orders and decrees. An evil administration never deserves such allegiance. Allegiance to it means partaking of the evil. A good man will therefore resist an evil system or administration with his whole soul.
For, owners of their deeds (karma) are the beings, heirs of their deeds; their deeds are the womb from which they sprang; with their deeds they are bound up; their deeds are their refuge. Whatever deeds they do-good or evil-of such they will be the heirs. And wherever the beings spring into existence, there their deeds will ripen; and wherever their deeds ripen, there they will earn the fruits of those deeds, be it in this life, or be it in the next life, or be it in any other future life.
The gods can either take away evil from the world and will not, or, being willing to do so, cannot; or they neither can nor will, or lastly, they are both able and willing. If they have the will to remove evil and cannot, then they are not omnipotent. If they can, but will not, than they are not benevolent. If they are neither able nor willing, then they are neither omnipotent nor benevolent. Lastly, if they are both able and willing to annihilate evil, how does it exist?
As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence - as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual.
When an evil-doer, seeing you practise goodness, comes and maliciously insults you, you should patiently endure it and not feel angry with him, for the evil-doer is insulting himself by trying to insult you.
Any violation of civil rights will be aggressively pursued and prosecuted by my administration. No one will be above the law.
I on the other side Us'd no ambition to commend my deeds; The deeds themselves, though mute, spoke loud the doer.
. . .It is the Law that while Evil, unopposed, may accomplish terrible deeds, the power of Good can never be overthrown when opposed to Evil. . .
Evil is done in hopes that evil surrenders, but the deeds of the devil are burned too deep in the embers, and world of hunger in vengeance will always remember.
Keeping away for all evil deeds, cultivation of life by doing good deeds and purification of mind from mental impunities.
The modern view of criminal justice, broadly, is that public concern with morality or expediency decrees expiation for the violation of a norm; this concern finds expression in the infliction of punishment on the evil doer by agents of the state, the evil doer, however, enjoying the protection of a regular procedure.
No stops are ever inserted in Acts of Parliament, or in deeds; but the Courts of law, in construing them, must read them with such stops as will give effect to the whole.
And this is the eternal law. For, Evil often stops short at istelf and dies with the doer of it! but Good, never.
It is indeed surprising that a man inspite of his belief in the Fire of Jahannum is still able to laugh, and inspite of his belief in Maut he is able to be happy. Inspite of believing in the Reckoning, he commits evil deeds. Inspite of believing in Taqdeer, he grieves. Inspite of observing the world with its changes, he feels contented with it. Inspite of believing in Jannat, he refrains from righteous deeds.
Government: If you refuse to pay unjust taxes, your property will be confiscated. If you attempt to defend your property, you will be arrested. If you resist arrest, you will be clubbed. If you defend yourself against clubbing, you will be shot dead. These procedures are known as the Rule of Law.
Good deeds shun the light as anxiously as evil deeds: the latter fear that disclosure will bring on pain (as punishment), while the former fear that disclosure will take away pleasure (that pure pleasure, that pleasure per se, which immediately ceases once the vanity's satisfaction is added).
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