Tulsi, more fully known as Ācārya Śrī Tulsi (1914–1997), was the ninth ācārya of the Śvetāmbara Terāpanth Jain order and one of the most influential Jain leaders of the twentieth century. Born in Ladnun (Nagaur district, RajasthanDraft overviewRajasthanRajasthan (Hindi: Rājasthāna, “Land of Kings”) is a large state in northwestern India, historically corresponding to much of the old Rajputana region. It is India’s largest state by area, covering about 342,239 square ki…) into an Oswal merchant familyDraft overviewFamilyIn Jain thought, “family” (kutumba, kula, parivāra) is understood as a social, ethical, and karmic context in which laypeople (śrāvakas and śrāvikās) cultivate non‑violence, truthfulness, restraint, and mutual care. Whil…, he was initiated as a monk at the age of eleven and later designated successor to Ācārya Kalugani, formally assuming the leadership of the Terāpanth saṅgha in 1936. As ācārya he guided the order for nearly six decades, shaping its internal discipline, educational institutions, and public engagement.
Within Jainism, Tulsi is best known for founding the Anuvrat Movement (Anuvrata Andolan) in 1949. This initiative articulated a set of "small vows" (aṇuvrata) derived from the classical five great vows (mahāvrata)—ahiṃsā (non‑violence), satyaDraft overviewSatyaSatya, commonly translated as “truthfulness,” is one of the five fundamental vows (pañca‑vrata) in Jain ethics and a core virtue shaping both monastic and lay conduct. In Jain thought, satya is not merely factual accurac… (truthfulness), asteyaDraft overviewAsteyaAsteya, commonly translated as “non-stealing,” is one of the five fundamental vows (pañca‑vrata) in Jain ethics and a core component of both monastic and lay conduct. In Jain thought, asteya extends far beyond the litera… (non‑stealing), brahmacarya (chastity), and aparigrahaDraft overviewAparigrahaAparigraha, usually translated as non-attachment or non-possession, is one of the central ethical and spiritual principles of Jainism. It appears both as a major vow (mahāvrata) for ascetics and as a minor or limited vow… (non‑possessiveness)—but adapted for laypeople and for a plural, modern society. The movement’s code of conduct addressed issues such as violence, corruptionDraft overviewCorruptionIn Jain philosophical and ethical literature, “corruption” is not treated as a single standalone doctrinal category but is addressed through broader discussions of moral decay, unethical conduct, and the weakening of rig…, communalism, exploitation, and moral decline, inviting people of any religion or background to commit to ethical self‑restraint. Tulsi presented these vows as a moral counterpart to destructive technological power, arguing that disciplined conscience could counter the threat symbolized by the atomic bomb.
Tulsi also played a central role in the revival and systematization of Jain meditation under the name prekṣā‑dhyāna, working closely with his disciple Yuvācārya Mahāprajña. He encouraged Terāpanth mendicants to pursue structured studyDraft overviewStudyIn Jain traditions, “study” (śruta‑adhyayana) refers to the disciplined engagement with scriptures, commentaries, and ethical teachings as a core component of right knowledge (samyag‑jñāna). Across Digambara and Śvetāmba… of Jain doctrine, philosophy, and ethics, which led to the establishment of educational centers and eventually the Jain Vishva Bharati Institute (now University) in Ladnun. This institution became a hub for both monastic and lay study, combining traditional learning with modern academic methods.
As an author, Tulsi produced more than one hundred works in HindiDraft overviewHindiHindi is an Indo‑Aryan language belonging to the broader Indo‑European family. It is one of the most widely spoken languages in the world, with hundreds of millions of speakers across India and the global diaspora. Moder… and related languages, ranging from doctrinal expositions and ethical reflections to literary compositions. Among these is his poem "Agni‑parīkṣā" (1961), a modern Jain retelling of the Rāmāyaṇa focused on Sītā and the ordeal by fire. Drawing on earlier Jain Rāmāyaṇa traditions—especially Vimalasūri’s "Paümacariya" and later Jain narrativeDraft overviewNarrativeIn Jain studies, the term “narrative” refers to the broad category of stories, accounts, and illustrative episodes used across Śvetāmbara, Digambara, and other Jain traditions to convey ethical principles, cosmological s… adaptations—Tulsi re‑examined themes of justice, gender, and moral responsibility through a Jain lens, emphasizing non‑violence, inner purity, and the critique of absolutist authority.
Historically, Tulsi’s leadership coincided with India’s transition from colonial rule to independence and the subsequent social, political, and economic transformations. He interpreted these changes as both an opportunity and a danger: material progress without moral grounding, he argued, would lead to crisis. Through the Anuvrat Movement, inter‑faith dialogue, and public campaigns for non‑violence and integrity, he sought to position Jain ethical principles as a resource for global peaceDraft overviewPeaceIn Jain thought, **peace (śānti)** is not merely the absence of conflict but a disciplined state of inner stillness arising from non‑violence, restraint, and right knowledge. Jain philosophers describe peace as the natur… and human unity, while remaining rooted in the Terāpanth discipline and the broader Śvetāmbara scriptural tradition.
In contemporary Jain studies, Tulsi is treated as a pivotal figure for understanding modern Jain reformDraft overviewReformIn Jain studies, the term **“reform”** refers to processes of reinterpretation, renewal, or structural adjustment within Jain communities, practices, institutions, and textual engagement. Because Jainism is a tradition w…, lay ethics, and the interaction between traditional ascetic orders and democratic, secular societies. His work illustrates how a monastic leader can reinterpret classical vows and narratives for new contexts without abandoning the core commitments to ahiṃsā, self‑control, and spiritual liberation. At the same time, scholarly and community discussions continue to examine the scope, limits, and practical implementation of his initiatives, especially where they intersect with politics, social justice, and inter‑religious relations.