Anuvrat Movements Theory and Practical

Author(s): Shivani Bothra
Publisher: USA Florida International University

Page 29

due importance to benevolent character can adopt."
An alternative response made by
Professor Bhargava, was simple and potent. According to him, "there is a metaphysical
difference between the two sets of vows. The prime objective of the anuvrat vows as
elucidated in Sravakachara is liberation of soul (moksha), whereas the objective of the
Anuvrat Movement is purification of soul. 934 On further inquiry, he explained that the
traditional vows are tied to a belief system and require a higher degree of self-restraint as
compared to the Tulsian version of anuvrat vows. These views convey that the Anuvrat
Movement has deviated from the traditional understanding of the Jain path and its goals
for the laity. Thus, the Tulsian vows were a new approach to generate the spirit of self
restrain among the masses.
From various conversations and discussions on vows, I found that initially when
Acharya Tulsi launched the movement there were 84 vows. Subsequently, there were
vigorous analyses of the vows formed on the basis of feedback drawn from the early
Anuvratis. As a result, the vows were reduced to 45. They were further consolidated to
the present form, which is a code of conduct comprising of 11 vows. The reason given by
a senior nun regarding the descending figure of the vows was:
Earlier Anuvrat was targeted towards big social problems like dowry, purdah etc. The quantity of vows reduced in the light of changing sociocultural circumstances in India. Secondly, people feared keeping such a long list of rules in their already busy lives. To be an Anuvrati, one has to possess a strong will power and hold on to their vows. Generally, an Indian mind is dedicated to the sacredness of a vow. He/she is reluctant to
32 Muni, interview by Shivani Bothra, trans. Shivani Bothra, July 19, 2012. 3 A Classic Jain Text on the Householder's conduct by an 11h Century Jain Acharya Amitgati. 34 Bhargava, interview.