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Given below are few points that will help you frame a complete answer.It is a self group that is focuses on the sanctification and purification of individuals.It is intended to help build the character of individuals.The group is based in New Delhi but aims to spread itself across the country.The activity of the group included a green belt in an area in Delhi.I hope you find this answer helpful. Please post more questions on the forum to be assisted by our team.
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The Anuvrat Movement, started by the great Jain Saint Acharya Tulsi in Rajasthan in 1949, is a positive evidence of the vitality of the Jain religion as also of the presence of the life - and world - affirming elements in it. It contains, therefore, the vows and beliefs traditional to Jainism but against the background of the corruption of man and society that had come about at the time the movement was thought of and launched and of the immediate necessity of rebuilding of character felt at the time. Acharya Tulsi believes that the aim of Jainism (from an empirical standpoint) is the development of the individual character.
He emphasizes the fact that the ills of society automatically get cured by means of the process of self-purification and self control. From this point of view he maintains that the view sometimes expressed that, the function of religion is the control of society is incorrect. By developing the character of the individual, the level of social morality is made to go up but the latter is not the main aim of religion. Explaining his point of view regarding religion in general and Jainism in particular he writes: "Adevotee at the time of initiation takes a holy vow that for the good of self he accepts five mahavrats as his discipline throughout life. The end of a vrat is freedom from bondage. Its incidental result is also the control of society, but this is not the main consequence of it". Accordingly, he thinks that to adopt religion for glorification here on earth or to practise it as a preparing ground for a "better future" in the next are both wrong. The significance of religion for the individual soul is such that when practised for the sake of self-purification beneficial results in this world (in society) and in the next accrue automatically. Thus the insistence on the importance of the individual in religion is not born out of disregard for society or concern for a world to come but out of the conviction that when the individual is purified society gets purified as a result.
Such a view of religion explains also the nonsectarian nature or the Anuvrat Movement.
At the time the movement was initiated, Acharya Tulsi himself was considered to be an orthodox thinker and was regarded as the leader of a Jain sect. Since the name of the movement also was derived from the Jain tradition, it looked as if the Acharya was only trying to propagate a sectarian religion, though in a new key. The question of a different nomenclature which would not smack of a narrow derivation from a particular tradition - however rich the tradition itself may be - was considered but it was found that no other name would reflect the spirit of the movement. The Acharya was more keen on an action-oriented movement than on giving to the world an imposing nomenclature of a philosophy of individual regeneration. The term anuvrat was considered to represent the conviction that small vows can effect big changes. The movement was however named Anuvrati Sangh, to start with, with the modification of it as Anuvrat Movement coming later on. The base of the movement is ultimately to be traced to a nine-point programme and a thirteen-point scheme which were experimentally tried and accepted by twenty -five thousand people. The nine-point programme was: (1) not to think of committing suicide; (2) not to use wine and other intoxicating drugs; (3) not to take meat and eggs; (4) not to indulge in theft; (5) not to gamble; (6) not to indulge in illicit and unnatural intercourse; (7) not to give any evidence to favour a false case and untruth; (8) not to adulterate things nor to sell imitation products as genuine and (9) not to be dishonestly inaccurate in weighing and measuring. The thirteen-point scheme was: (1) not to intentionally kill 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 building 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
hope it helpful dear
hm
He emphasizes the fact that the ills of society automatically get cured by means of the process of self-purification and self control. From this point of view he maintains that the view sometimes expressed that, the function of religion is the control of society is incorrect. By developing the character of the individual, the level of social morality is made to go up but the latter is not the main aim of religion. Explaining his point of view regarding religion in general and Jainism in particular he writes: "Adevotee at the time of initiation takes a holy vow that for the good of self he accepts five mahavrats as his discipline throughout life. The end of a vrat is freedom from bondage. Its incidental result is also the control of society, but this is not the main consequence of it". Accordingly, he thinks that to adopt religion for glorification here on earth or to practise it as a preparing ground for a "better future" in the next are both wrong. The significance of religion for the individual soul is such that when practised for the sake of self-purification beneficial results in this world (in society) and in the next accrue automatically. Thus the insistence on the importance of the individual in religion is not born out of disregard for society or concern for a world to come but out of the conviction that when the individual is purified society gets purified as a result.
Such a view of religion explains also the nonsectarian nature or the Anuvrat Movement.
At the time the movement was initiated, Acharya Tulsi himself was considered to be an orthodox thinker and was regarded as the leader of a Jain sect. Since the name of the movement also was derived from the Jain tradition, it looked as if the Acharya was only trying to propagate a sectarian religion, though in a new key. The question of a different nomenclature which would not smack of a narrow derivation from a particular tradition - however rich the tradition itself may be - was considered but it was found that no other name would reflect the spirit of the movement. The Acharya was more keen on an action-oriented movement than on giving to the world an imposing nomenclature of a philosophy of individual regeneration. The term anuvrat was considered to represent the conviction that small vows can effect big changes. The movement was however named Anuvrati Sangh, to start with, with the modification of it as Anuvrat Movement coming later on. The base of the movement is ultimately to be traced to a nine-point programme and a thirteen-point scheme which were experimentally tried and accepted by twenty -five thousand people. The nine-point programme was: (1) not to think of committing suicide; (2) not to use wine and other intoxicating drugs; (3) not to take meat and eggs; (4) not to indulge in theft; (5) not to gamble; (6) not to indulge in illicit and unnatural intercourse; (7) not to give any evidence to favour a false case and untruth; (8) not to adulterate things nor to sell imitation products as genuine and (9) not to be dishonestly inaccurate in weighing and measuring. The thirteen-point scheme was: (1) not to intentionally kill 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 building 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
hope it helpful dear
hm
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