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REFLECTIONS ON ANUVRATA
115 (xvi) not to keep away eyes from the problem of
environmental pollution; not to denude the earth's
surface from vegetation, and not to waste water. Note : All these inhibitions are for collective well-being, from which source individaul welfare emerges, though not perceptibly. These three vows are items of what is said to be enlightened self-interest.
CLASS ANUVRATS : Besides the above small vows, meant for all, specific vows, which are of slightly different nature, are for different classes or groups. For example, students are to take the vow of refraining from unfair practice at examinations, the teacher is not to assist any student in the adoption of illegal or unethical means; the businessman is to refrain from unethical trade practices; officers are not to accept grafts or take advantage of their authority for furthering their own personal ends; politicians are not to indulge in characterassassination of rivals; and the elector is not to cast his vote out of fear or temptation.
EPILOGUE :
The Aņuvrata Movement seeks and build a moral society based on cherished values. It is a pragmatic philosophy of life in the sense that the code is observable, for it is not much of demanding nature. It is modern too - modernised version of Jainism whos guest has been peace, called Ta Magista - the greatest good by Max-Muller. The Aņuvrata lays down a number of commandments for this, which are in consonance of society's need at the present moment. The commandments will certainly undergo variation with the passage of time. For new needs, new issues and new problems will surely crop up. The Aņuurata is not fundamentalism. It is not ritualism either; the commandments are just individual accompaniments which aim at, secularly described, character-building, or in the arresting phrase of Swami Vivekananda, man-making or in