Anuvrat through Argument by Analogies

Sharing experience of success is always a great pleasure. As an itinerant on foot, Āchārya  Tulsi encountered people belonging to different caste, profession, and faith. It was a great experience for people to talk to him in person. Here we undertake some of the notable experiences that elevate Anuvrat as well as its founder.

We accolade Mahavir for giving every one an equal chance of spiritual practice. He propounded a very practical path of righteousness and proposed its two ways, namely, Mahavrata and Anuvrat. He says, if someone imbibes Mahavrat (great vows) and become a saint, it is good thing. If this is not possible then one should at least adopt anuvrat (small vows). This is to say, be a good lay follower, if not a saint. Therefore, Mahavir was one among the many great personalities, who discussed anuvrat for the masses. 

Āchārya  Tulsi followed his footprints and echoed whatever he said. He says, as the development of Jainism, we have done nothing new but enhanced the doctrines proposed by Lord Mahavir a little. 

Anuvrat: Its Open Ended Scope

People have confined Mahavir’s anuvrat only to Jain lay followers. There was a strong belief that only Jain lay followers can accept anuvrat. Moreover, only a person with the right world-view could accept anuvrat. People thus limited the great doctrine of anuvrat and have narrowed its vision. Āchārya  Tulsi tried to enlarge its field of applicants and encompassed its area. He conceived that it is approachable not only for the right world-viewer, but also for one who is deluded (this is in the more technical sense of Jain Philosophy) in his view. Deluded vision if simplified does not mean that there is no vision at all. One may not be endowed with the right knowledge of all the categories of truth, yet right vision in some respect is asserted in such a person. Further, it is asserted that even a deluded being can have a right world-view. This can be justified with the following argument. According to Lord Mahavir, there is no deluded attitude holder who is devoid of partial right world-view. There is invariably partial right attitude in every life form. One may inquire why partial holders of right worldview are called deluded. Such a claim is made simply because, there is absence of absolute right world-view. Being endowed with partial right view one is known as deluded viewer. If one cognizes a thing incorrectly of ten, is the rest nine things deluded, to which one understands correctly? Can one claim right perception of nine things as right world-view or not? Of course, yes, but just being devoid of absolute right world-view one is known as a deluded viewer. This is to say that there is no deluded viewer, who does not have a part of right world-view. This being the case, even a person with deluded view has the right to be an anuvrati as per Mahavir’s doctrine. In spite of that, one does not understand what emancipation is, what the nature of soul is Yet one who aspires for a good life, a honest life, and a moral and ethical life can be an anuvrati. One who is endowed with such a vision is eligible of becoming an anuvrati. Āchārya  Tulsi turned away from the rigid notion of deluded view and progressed. With this small step forward astounding results were gained. People say that he was the first Āchārya who has reinterpreted the traditional doctrines and has vitalized them.

There are still some people who ask, can one who is not an anuvrati, be a Jain or not? If one is not an anuvrati, can he be a Terapanthi Jain or not? These are the questions. To these questions, if we answer that one who is not an anuvrati is not a Jain this is not correctly stated. Moreover, to admit that one who is not an anuvrati, is not a Terapanthi, may give rise to a critical problem as well. These are wrong assertions. One should rather say that, a Jain should be an anuvrati and a Terapanthi should certainly be an anuvrati. If one is not an anuvrati while a follower of Jainism, then one is not a complete Jain. If one is not an anuvrati but a Terapanthi, then one is not a complete Terapanthi. If one follows that path, O Lord! Thy path… (Hai Prabho! Yah Tera Panth) then only one becomes a true Terapanthi. However, to negate someone as a Jain or Terapanthi in absence of being an anuvrati is a wrong claim. One can aspire, wish, and desire that every follower should become an anuvrati.

To make this dream come true, first, the foundation has to be prepared. The major premise is, ‘I will be an anuvrati’. A householder needs to have strong conviction in his life that irrespective of living in a society, in a business, in politics one will adhere to the practice of anuvrat. This being true, there will emerge a major difference. One will be a good administrator, businessperson, and a good moral being.

Argument by Analogies

There are very many living examples whose lives justify the impact of anuvrat in the society. One such name is that of Bherulalji Kucheria of Daundaicha, who was a true anuvrati as well as a true businessperson. He used to run a shop. People knew him as an anuvrati. It was his rule that he will open the shop at a particular time and shut it down at a particular time. It will be closed on particular days, and so on and so forth. The impression he made was such that when he used to open the shop only then the customers used to come. No customers ever went to another shopping center. Never. Why did they never change their center? This was because they were assured of the quality and prices. The rule of his shop was one price, one product, and one vision for everyone, whether the customer is an uneducated or a most educated person, he gave the same thing.  

If any shopkeeper gets an innocent buyer then what is better for him than this. There is a satire, one prays to God, God! Do me a favor. Let me get a buyer, one who is blind and deaf, and if I ask for five, he gives me twenty…

Do such people deserve to be known as business people? They should rather be called cheats. Bharulalji’s case was quite different. People were astonished to see that Bharulal comes so late and leaves so early yet there used to be queue in his shop. His impact in the society was very strong. This was because of his moral commitment. He was a true anuvrati. People believed this. Is the relevance of anuvrat further needed to be explained? Let us pursue another instance.

Anuvrat Encompassing Everyone

We often seek to keep our goodwill and never aspire to demolish it. Today we talk a   lot on righteousness, honor, dignity etc. If we really wish to maintain these values, then the need of the hour is to be a true anuvrati.

Āchārya  Tulsi says, I have seldom seen a person with strong determination and firm conviction like Father William of Mumbai. During our stay at Bombay, many people of our community walked with an anuvrat flag to propagate it. One day they went to a church. They were almost fifty in number. A priest was present in the church. Seeing them he spoke to himself, ‘why are these Marwari people advancing towards the church! Are they coming to attack? What will they do?’ All such questions were roaming in his mind. The group of people was loudly repeating the slogan, 

sanyamah khalu jeevanam

(Self-restraint is life…)

With this slogan, they entered the Church gates and stepped inside. The Father of the church stood up and inquired the reason behind their coming to church this way. He asked, what is the matter, why have you come here? All replied: “Our Guruji has sent to all of us here. Father exclaimed with surprise- “O! Guruji, who is your Guruji?” Guruji’s name was disclosed and they further added that our Guruji has asked us to go to the church and attend father’s lecture on the Bible. The father thought, “Is there any Guru who motivates his disciples to listen to other religious sermons! He was taken aback on hearing this. The Father of the church took his seat. People shared their views first. They spoke some verses and a song. Later they discussed about anuvrat and other programs of personality development and spiritual training camps. 

After a healthy discourse among them the Father asked, “Can I meet such a Guru?” They said, “Yes, our pleasure”.  The Father planned to meet Āchārya  Shri along with all the people.  He moved along with them, on foot. As he saw him for the first time, he stood in front of Āchārya  Shri and kept staring upon him with gazing eyes. A conversation began between the two great spiritual leaders.

“Father, Please take your seat,” said Gurudev. 

He said, “Guruji, I was astonished to hear that a religious leader like you bound with your own tradition motivates disciples to attend the lectures and sermons of another religious tradition. I am all yours from the time I heard this. Now tell me what I can do for you. Is there any command for me?”

Āchārya  Shri said: “Can you become an anuvrati?”

He asked what anuvrat was.  Āchārya  Shri said: “You will have to abstain from alcohol, other intoxicants, and addictions. It also demands abstinence from non-vegetarian food. Further Āchārya  Tulsi handed over him the list of vows to be followed by an anuvrati. The Father saw the list of vows and agreed to follow them from that day itself. He filled the form with strong determination and became an anuvrati.  How strong was his determination and commitment of being an anuvrati! It is a well-known fact that Father Williams was a renowned orator. He mesmerized people by his oratorical skill. He then on wards, introduced himself saying, “My Guru is Āchārya  Tulsi and I have accepted Anuvrat from him.” He went to Russia, which is a cold place, where people cannot live without alcohol. He used to carry a photograph of Āchārya  Tulsi with a mouthpiece on his mouth, would show it, and say that I don’t drink alcohol, because look, he is my Guru and I have accepted these small vows from him.” Such was his commitment and determination.

Anuvrat and Morality Intertwined

A next anecdote further exemplifies how anuvrat works. Once, a collector approached Āchārya  Tulsi at Sardarsahar. Āchārya Tulsi was not at all acquainted with him. The person spoke in front of thousands of people that it is because of anuvrat that I am standing in this stature before you.

Āchārya  Tulsi could not follow this and therefore asked him, “How is anuvrat responsible for your current status?

He said, “When I was a student, Guruji (Achary Tulsi) came to our place and taught us anuvrat. I accepted anuvrat then. During those times, there were a lot of disputes about not drinking, not eating non-vegetarian food, etc. However, now I feel, I am saved. Whenever I go to grand parties there, people offer alcohol, beer, and cigarettes. I say, I have pledged before my Guru to abstain from all such addictions. Guruji! You saved me or else I would be destroyed. How beautiful is my life made! 

Again, a brother from Rajaldesar - a business man of Assam and a very simple man –used to say, I am an anuvrati, I do good business. No I.T. department ever checks my records. They would say, no need to check his records, he is a true anuvrati. Nobody checks his accounts. He was so trustworthy because he did not have any black money.

Anuvrat beyond Sectarian Boundaries

Once a Muslim anuvrati, professionally a judge, came to us. People praised him and said he is an anuvrati and does not take bribes, he is a very good person. He is a very honest and good judge and never takes bribes. Once, twice, thrice this was repeated.

 The Muslim judge stood up and said, “what rubbish is this, that I do not take bribe? If I do not take my salary then you can praise me. I take my complete salary. If I do not take bribe, this is not a point to praise me. If I do not take food then this is a point to praise me for it is penance. I do not eat waste, is this a point of praise? Such attitude represents the success of anuvrat. All such things have come up through anuvrat. 

Once in Jodhpur, there was a contest of poets. Āchārya  Tulsi was present there. Many poets came, it was open for all. A poet from lower caste also came as everyone was invited. He was asked to take his seat. His name was also announced. When he came on the dice, he said that,  “This is the first time I am given an opportunity to speak in a contest, my humble gratitude towards Āchārya ji. As I am from a lower caste, people consider me untouchable. You have given me equal opportunity on this occasion. I express my sincere thanks for this. This is the pragmatic aspect of anuvrat. People were astonished to listen all this. 

In addition, Āchārya  Tulsi was once at Chandigarh. He delivered his lecture in the hall of the High Court. All judges and advocates were his audience. Many things were stated in which one such point was in respect of possession. There is norm that taking more than required is wrong. As soon as this was stated, a Muslim lawyer stood up and said that he accepted what Āchārya ji said. He further admitted that he had charged extra fees from his clients but today I will return the excess fees. 

He returned all the excess money, because Guruji said, this is a sin. All these events exemplify the magnified attitude and revolutionary transformation that took place in people of all categories.

Inner Voice and Essence of Anuvrat

People are more inclined towards becoming religious yet stay unethical. This is an incompatible inclination. It is a paradox to demand money on one hand, and also to accept the vow on the other hand. Will the money so gathered serve one’s whole life? Don’t people feel ashamed of it? Why do people today take a halt from advancing in the ethical world?

In the history of Terapanth, Jodhasha ji, a follower was a well renowned anuvrati. The incident dates a century back. In that period girls were sold to families for a sum of Rs. 5,000 to Rs. 30,000. Jodhasha ji, had 7 daughters, and people used to consider him a lucky one. They used to call him fortunate, as the girls once sold would bring money to the family. However, Jodhasha ji would say that to sell girls is equal to selling blood and it is a sin. He would never commit the sin of selling his girls. Such was the moral awakening found in him. Thus, we see the role of anuvrat in the upliftment of social values among its followers.

What is Anuvrat? The essence of anuvrat consists in advancement of human values. Everywhere human values are degrading; its mitigation is the task of anuvrat. Anuvrat has set such instances that can work as a role model in one’s life.