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190 * als 9f-esta, Heala sie beill consoled them that their pitiable condition was because of their past deeds.
Though Buddha had suggested some rules to elevate the conditions of slaves and also expected slaves to be loyal towards there masters. In this way he had been instrumental in suppressing social discontent instead of really bothering for the eradication of slavery.
The foregoing discussions suggest us to believe that although Buddhsism focused on liberty, equality and fraternity, it could not take proper shape in the society. It seems that Buddha had been much more concerned about the ethical betterment of his followers and not in the social problems of the day. To him, suffering and 'pain'in caste system, slavery status of women and other deformed social insitutitons were not individual or social in nature, but it was spirtual in nature which need to be resolved spritually. On social ground his concept of social justice was confined duly towards social forces in the struggle against Brahminism and not towards wider realm of social justice in the society.. . References Nayar, P.K.B. 2008 Social Justice in a Globalised world : Encounters with
state and civil society', Sociological Bulletin Vol 57 No. 1. Rhys, Davids 1926, Buddhism : Its History & Literture, London Ambedkar, B.R. 1987 Dr Babasaheb Ambedkar : Writings and speeches
(Vol. 1-V) Mumbai, Govt. of Maharashtra Fick, R., 1920 The social organization in North-East India in Buddha's Time,
Calcutta Horner, I.B. 1975 Women under Primitive Buddhism, Delhi. Narasu P. Lakshmi. 1976, The essence of Buddhism, Delhi Joshi, L.M. 1970 Brahmanism, Buddhism & Hinduism, Kandy Chakraborty, H. 1973 Asceticism in Ancient India, Calcutta. Indra , 1940 The Status of Women in Ancient India, Lahore Sinha, B.P. 1983, 'Early Indian Buddhism as a factor of social change' in
Madhu Sen (ed.) Studies in Religion & Change, Delhi.
- Department of sociology J.N. Vyas University, Jodhpur
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