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February 1, 2018 | Hinduism | By admin | 0 Comments

By Nandasena Ratnapala

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No transaction is possible if a man's word cannot be believed. If a man is intoxicated, either with drink or with obsessions and prejudices (which are equally intoxicating) , he loses his self-respect and the control over his inhibitions and becomes a nuisance" (Malalase-kera, Sambha�a, 1991, 266-273) . These five precepts ·constitute the fundamentals of human rights and duties between individuals, between individual and society and the state and between states, mutually. They are based on the understanding of the individual, of his place in, and relationship with society.

In certain districts, instead of the four-fold caste system, one fmds only two 'castes'-masters and slaves, and a member of the master caste can become a member of the slave caste and vice versa. So how could one accept the four-fold caste system with unchanging caste positions as universal? Would a brahmin not suffer from his evil acts such as the slaughter of beings etc. and only men of certain castes suffer from such acts? The results of such evil acts are similar in their effect on every human being regardless of caste distinction.

Instead of the royal elephant who was well­ disciplined, kind and obedient it became an elephant of violent behaviour. A horse had its trainer in a man who had a lame leg. The beast, emulating the man, began limping 0 186). The associatiorr with undesirables in yet another Jataka story 0 397) caused the downfall of an individual. The basics of socialization, either in the family, school or society is observed in developing five-fold ways oflife. They are: refraining from the "destruction oflife, taking what is not given (stealing) , going to other people's wives (or husbands), telling lies Buddhist Scciblogy 44 and addiction to intoxicating drinks (substances) .

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Buddhist Sociology by Nandasena Ratnapala

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