Anuvrat Aur Anuvrat Andolan

Here's a comprehensive summary of the Jain text "Anuvrat aur Anuvrat Andolan" by Satishchandra Jain, based on the provided pages:

The text discusses the Anuvrat Andolan (Movement of Small Vows), a significant socio-ethical movement initiated by Acharya Shri Tulsi.

The Problem: The author begins by highlighting a paradox in modern society. While scientific progress is leading to the creation of destructive weapons, humanity simultaneously seeks ways to escape their devastation. This mirrors an ancient "Deavsur-Sangram" (battle between gods and demons) where the quest for nectar (Amrit) resulted in poison (Halahal). Similarly, humanity's pursuit of progress has yielded destructive potential, and the author laments the absence of a "Shankar" (a divine figure who consumed poison to save the world) to alleviate this.

The text then draws a parallel to the state of India. Despite achieving Swaraj (self-rule), the country suffers from widespread corruption, nepotism, bribery, and black marketing. The root cause identified is the decline of good character (sachcharitrata). The author emphasizes that for a strong independent nation, its principles of virtue (sadachar) and good character (sachcharitrata) must be solidified.

The Genesis of the Anuvrat Andolan: The movement's inception is traced back to a period in Sambat 2005 (approximately 1948-1949 AD) when Acharya Shri Tulsi was in Chhapar. During a discussion about morality, one person expressed despair that in this era, morality was impossible to maintain. This statement deeply affected Acharya Shri Tulsi. The next day, in a morning discourse, he called for twenty-five individuals who would commit to living morally and working against immorality. Twenty-five people stepped forward, marking the "first brick" of the Anuvrat Andolan.

Evolution of the Movement: Initially, the focus was on changing the perspective on morality for those in daily contact with the movement. A code of conduct was developed, and the initiative was presented to the public as the "Adarsh Shravak Sangh" (Ideal Lay Follower Association) during the Maryada Mahotsav in Rajaldesar.

Recognizing the need for broader application, the goals were expanded, and a general code of conduct was presented to the public. On Phalguna Shukla Dwitiya of Sambat 2005, Acharya Shri formally launched the Anuvrat Andolan in Sardar Shahar. Prior to this, Acharya Shri's nine-point and thirteen-point plans had already provided ethical guidance to approximately thirty thousand people, laying a strong foundation for the movement.

The organization was initially called the "Anuvrati Sangh" (Association of Vow-takers). However, the term "Andolan" (Movement) was preferred as it conveyed a more expansive and free spirit.

Guiding Principles (Nirdeshak Tattva): The core principles of the Anuvrat movement are based on the five great vows (Mahavratas) of Jainism, interpreted as Anuvratas (small vows) for broader applicability:

1. Ahimsa (Non-violence): Not just refraining from killing, but also abstaining from ill thoughts, harsh words, exploitation, discrimination based on caste or language, and upholding co-existence and respecting rights.
2. Satya (Truth): Living by the principle "Satyamev Jayate Nanrutam" (Truth alone triumphs, not falsehood). This involves truthful thinking, speech, daily routine, business, and behavior. Adherents should be fearless and impartial.
3. Achaurya (Non-stealing): Not taking what belongs to others through dishonest means. For those who cannot fully adhere, it means being honest in business and behavior and not misusing public property.
4. Brahmacharya (Celibacy/Chastity): While complete celibacy might be difficult for many, it encourages abstaining from extramarital relations. Practicing purity, controlling diet, touch, and sight are also seen as steps towards Brahmacharya.
5. Asangrah (Non-possession/Non-accumulation): Wealth is to be considered a means to fulfill needs, not a life goal. Unnecessary accumulation of wealth is seen as exploitation. At the very least, one should avoid waste of daily consumables.

Philosophical Aspect: Vows are presented as an internal spiritual discipline, not an externally imposed rule. They are accepted from within and lead to the enhancement of self-power. Vows are considered an effective remedy for eradicating faults, and the Anuvrat Andolan is rooted in this concept of vows.

Objectives and Methods: The primary objective is the revival of moral values. The methods have evolved to adapt to changing times and circumstances. Recognizing that ethical consciousness alone might not be sufficient, specific programs and rules were developed for different sections of society like traders, students, employees, and women, leading to widespread reform.

Specific Anuvrat Codes: The text then details specific Anuvratas for various groups:

• For Everyone (Sarvasadharan): Includes vows against killing innocent creatures, aggression, participation in violent activities, upholding human unity (no untouchability or discrimination based on wealth/power), tolerance towards all religions, practicing truth in business and behavior, not stealing, conjugal fidelity, not taking or giving votes for money/lure, not promoting social evils, and abstaining from intoxicants.
• For Traders: Vows against false weighing, adulteration, black marketing/smuggling, trading prohibited goods, and selling one item while showing another.
• For Employees: Vows against taking bribes, injustice due to received authority, and deceiving the public or government.
• For Students: Vows against unfair means in exams, participating in violence, making marriage settlements involving money, smoking/drinking, and traveling without a ticket. (Also lists some vows for women students which seem misplaced but include not weeping excessively for the deceased and not using abusive language towards children).
• For Women: Vows against dowry displays or requests, making marriage settlements involving money for children, forcing husbands for jewelry, seeking forgiveness in case of conflict with in-laws, and singing vulgar songs.
• For Teachers: Vows to focus on character development alongside intellectual growth, not aiding students through unfair means, keeping politics out of schools, abstaining from intoxicants, and offering one hour of free service per week for education dissemination.
• For Laborers (Shramik Anuvrati): Vows of honesty in work, non-violence, abstaining from intoxicants/gambling, and not supporting child marriage, inter-caste marriage, or death feasts.
• For Farmers: Vows against unfair wage distribution, cruelty to animals, using violence for problem-solving, and extravagance in marriages/functions.
• For Litterateurs and Artists: Vows to create art for truth, goodness, and beauty, not for mere business; to avoid vulgarity; and not to create art based on politics or communal sentiments.
• Election Code of Conduct: Separate vows for voters (not voting for bribes, caste/religion; voting based on character; no slander; no creating unrest) and candidates (not taking votes through lure/fear, caste/religion; not engaging in illegal vote-taking; not becoming a candidate for business; no slander; no unrest; no party switching without re-election).
• For Legislators: Vows of impartiality in lawmaking, no party switching, not opposing for the sake of opposition, maintaining decorum, and promoting national emotional unity.
• International Code of Conduct: Vows against invasion, territorial acquisition, interference in internal affairs, adopting conciliatory policies for disputes, disarmament, and imposing one's system of governance or ideology.

Significance and Impact: The Anuvrat Andolan is presented as a "way of life," a carrier of "moral revolution," a restorer of "true social values," a guide for "human emotional unity," and a beautiful solution for "world peace." It is not limited to any particular society or class but aims for the welfare of all humanity. The movement emphasizes that despite differences in worship and beliefs among various religions, the core dharma (duty) is truth and non-violence, which transcends all boundaries.

The text criticizes the superficiality of religious practice (like going to temples or pilgrimages) without incorporating dharma into daily life, labeling such individuals as self-deceivers. It argues that to preserve human society, the ideals of Anuvrat must be adopted, and public support is crucial to accelerate Acharya Shri Tulsi's mission.

The movement is seen as a vital link in a chain, responding to changes in human thought and tendencies that necessitate a moral revival. Ethical strength is deemed essential for navigating life's complexities and for the success of religion, spirituality, society, and governance.

Key Quotes and Endorsements: Acharya Shri Tulsi is quoted saying that the increasing intellectualism and scientific conveniences are fueling a hunger for power, wealth, and self-promotion, making humans helpless. The Anuvrat Andolan aims to address this on both individual and collective levels and is unique in India for influencing both individual and group consciousness.

The movement is described as secular (asampraadayiik), working on a platform of equality for all religions and drawing strength from collective cooperation.

The first annual conference in Delhi attracted significant public attention, even from the educated class, who initially viewed it with skepticism. However, Acharya Shri's message resonated with the public, leading to growing attraction. The movement's ability to inspire individuals to adopt ethical principles in a self-centered environment was a notable development.

Journalists responded favorably, with major newspapers publishing extensive coverage and editorials. Newspapers like the Hindustan Times, Hindustan Standard, Anand Bazar Patrika, Harijan Sevak, and even Time (New York) published appreciative articles. The author suggests society was "hungry and thirsty" for such a movement, and the reception was "unexpected and unimaginable."

Numerous prominent figures, including former Presidents Dr. Rajendra Prasad and Dr. Radhakrishnan, former Prime Minister Jawaharlal Nehru, UNESCO's former Director-General Dr. Luther Evans, thinkers like Kaka Kalelkar, C. Rajagopalachari, J.B. Kripalani, and writers like Jainendra Kumar and Shri Mannarayan, praised the Anuvrat Andolan.

The movement's progress relies on the public, and it has garnered support and goodwill from various political parties and governments. While not seeking state patronage, it has seen discussions and praise in legislative bodies. The movement disseminates its message through literature, seminars, discourses, and public speeches. It has established Anuvrat student councils and a Central Anuvrat Committee, which publishes significant literature and the fortnightly newspaper "Anuvrat."

Conclusion: The Anuvrat Andolan, with its foundation in moral thought revolution, has become a symbol of social and individual ideals aligning with a non-violent social order. It is seen as a practical code of conduct for everyone, from national leaders to ordinary citizens, forming the bedrock for building a healthy society. The movement is considered the sole savior and guide for a declining Indian society, possessing the power to lead national life in a new, healthy, and upward direction, with the hope of further development and bringing fortune to all.