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initiatives of the Ahimsa Center are therefore modest ways of exposing our students to
the role of nonviolence as a source of and force for social change” 16
Although Professor Sethia comes from the Jain tradition, which believes
nonviolence to be the highest religious virtue, her views on ahimsa (nonviolence) were
strikingly different from traditional Jainism but very close to the Anuvrat stance. She
does not believe ahimsa is only a religious concept. Her vision for the Center was to
delink the concept of ahimsa from any religion and make it into a subject of ethical
values that students could examine critically as they would any other discipline. She
reiterated with conviction: “Today nonviolence stands on its own. Religion needs
nonviolence; nonviolence needs no religion. Even an atheist can be nonviolent without
subscribing to any religion." 17
Since Professor Sethia's views echoed the movement's philosophy, I asked: "Do
you incorporate the Anuvrat program in your curriculum?” She lucidly replied: "No,
integrating the Anuvrat program
into curriculum can be perceived by some as
prescriptive because of its emphasis on vows. The Center's mission has been to keep its
initiatives exclusively educational in nature."l18
Her conviction echoed the views of other respondents, suggesting the movement as a religious activity. Such an impression is despite the fact that, early in a public speech
on the secularity of the movement, Tulsi said: “Anuvrat is free from any religion, and it is
116 Ibid.
117 Ibid.
118 Ibid.
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