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imitation products as genuine and (9) not to be inaccurate in weight and measure. The thirteen-point scheme was : (1) not to kill intentionally moving, innocent creatures ; (2) not to commit suicide ; (3) not to take wine ; (4) not to eat meat ; (5) not to steal ; (6) not to gamble ; (7) not to depose falsely ; (8) not to set fire to buildings or materials out of malice or under temptation ; (9) not to indulge in illicit and unnatural intercourse ; (10) not to visit prostitutes ; (11) not to smoke and not to make use of intoxicating drugs ;(12) not to take food at night and (13) not to prepare food for sādhus.
The Anuvrata Sangha incorporated in its programme eighty-four vows. The institution of the Sangha being in its infant stage and being also motivated towards incorporating the actual experiences of the public for whose benefit it was intended, was flexible and open enough to accept some changes. Five years after its initiation the outline of the entire movement was changed and, in response to the suggestion that the term Aņuvrata movement was a better one than Aņuvrata Sangha, the Ācārya changed the name. The preference for the new name was expressed on the ground that it indicated a broader aim and outlook than the old one. The movement was not confined to India merely and the response it evoked in a leading American weekly is worth mentioning here. Under the caption Atomic Boss it wrote : "Like some men at various other places here is an Indian, lean, thin and short-statured but with shining eyes who is very much worried at the present state of the world. He is Tulasi, aged 34, the preceptor of the Jaina Terapantha which is a religious organisation having faith in nonviolence. Ācārya Tulasi had founded the Aņuvrati Samgha in 1949 ... When he should have succeeded in making all Indians undertake the vows, his plan is also to convert the rest of the world so as to adopt the life of a ‘vrati' !"'3
The founder of the movement himself declares that the attitude of the movement towards other religions is one of good-will and tolerance. He points out that since the basic principles emphasized in it are universal, followers of any religion can become its members and subscribe to its ideals. An objection to the description of the Aņuvrata movement as universal in character and scope is anti
3 Time of New York, dated May 15, 1959
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