Thakura Bhaktivinoda Institute

What is Thakura Bhaktivinoda Institute:

Thakura Bhaktivinoda Institution is an educational Institution established by Srila Prabhupada by the ardent desire of Srila Bhaktivinoda Thakura. It was affiliated with the University of Calcutta. The primary purpose of this institution was to impart moral and spiritual education and worldly knowledge side by side, as the latter is subordinate to and in favour of the former. The medium was both Bengali and English.

The inauguration of Thakura Bhaktivinoda Institute:

On Friday, April 3rd, 1931, “Thakura Bhaktivinoda Institute” was inaugurated at the Indranarayan Dharmashala, located on the bank of Shri Gaura Kunda, adjacent to Sridham Mayapur-Yogapitha. On this occasion Srila Prabhupada delivered a thoughtful philosophical discourse.

Proposals Adopted at the Inauguration Ceremony of Thakura Bhaktivinoda Institute:

At the inauguration ceremony of this educational institution, Pandit Shri Haripada Vidyaratna Mahashaya, a distinguished member of the assembly, put forward several proposals. The proposals were as follows:

1) The higher English school should be named “Thakura Bhaktivinoda Institute”.

2) The school should provide comprehensive education starting from the higher primary level, extending up to the general eligibility for the entrance examination of Calcutta University.

3) The students should be provided with moral and spiritual education alongside general education.

Members of the Managing Committee of Thakura Bhaktivinoda Institute:

• Om Vishnupad Paramahamsa Parivrajakacarya Srila Prabhupada Bhaktisiddhanta Saraswati Goswami Thakur (President).
• Tridandi Swami Srimad Bhakti Pradip Tirtha Maharaj
  (A highly experienced & senior headmaster of many high English schools in his earlier life, & permanent headmaster)
• Acaryatrik Sri Kunjabihari Vidyabhushana Prabhu.
• Pandit Sri Atulchandra Bandopadhyay (Bhakti Saranga Goswami), (Bhakti Sastri).
• Pandit Sri Haripada Vidyaratna (M.A., B.L.)
• Pandit Sri Binodbihari Brahmacari.
• Mr. Ranjit Pal Choudhury (Zamindar of Maheshganj).
• Babu Sri Jatindra Kumar Ghosh (B.A).
• Sri Rabindranath Dutt (A.A., B.A).
• Dr. Surendranath Ghosh (A.A).
• Professor Sri Nishikanta Sanyal (M.A.- Ravenshaw College, Cuttack).
• Professor Sri Jatindramohan Ghosh (M.A., B.A. – Anandamohan College, Mymensingh).
• Professor Sri Haripada Mondal, B.Sc. (Anandamohan College, Mymensingh).
• Sri Bisweswar Das, Headmaster (Shantipur High School).
• Sri Babu Kalipada Ray (Ballaldighi).
• Babu Sri Sourendramohan Chattopadhyay (Local Zamindar).
• Babu Sri Jagadis Candra Bandopadhyay (B.Sc.- Belpukur).

Address by Srila Prabhupada as the President of the Inauguration Ceremony of Thakura Bhaktivinoda Institute:

Location: Indranarayan Dharmasala, Sridham Mayapur 
Date: 20th Chaitra, Bengali Year 1337 
English Date: April 3, 1931, Friday

Today, we have gathered here for the inauguration of an educational institution. Education is of two types. One type of education facilitates the smooth functioning of worldly duties. And the other type ie, True or spiritual education, is not confined to worldly activities; one can attain the Absolute Truth through it. Mundaka Upanishad mentions two kinds of knowledge: one kind of knowledge, which includes the study of Rig, Sama, Yajur, Atharva, Siksa, kalpa, Vyakarana (Sanskrit grammar), nirukta (vocabulary), chanda (prosody), and jyotisa (astrology). The knowledge that promotes mundane wisdom and enables efficient worldly activities is commonly referred to as “vidya” (education) by the scholarly community. However, the sruti says, “atha para yaya tad aksaram adhi gamyate” (“higher knowledge” or “para-vidya” is that which leads to understanding the “aksara,” ie, Absolute Truth).

The “apara Vidya” (material knowledge) may be useful for some time, but it does not have the potential for permanent effectiveness. Even during this very lifetime, when the senses become ineffective or inactive, the skills acquired through “Apara Vidya” (material knowledge) often become meaningless; what to speak about life after death. For this reason, the terms “nasvara” (temporary) and “nitya” (eternal) are used to distinguish between material and spiritual knowledge. However, to attain short-term achievement, it is essential to gain mastery over “sabda sastra” (material knowledge). Through this knowledge, mutual exchanges of thoughts and expression of ideas take place. This facilitates entry into the civil and social life. Those who seek only this, the Apara Vidya (material knowledge) are considered sufficient. However, humans need to have far-sightedness. It is necessary to be aware of the upcoming sufferings that may arise in the future and the difficulties that might appear later on. Those who lack such vision and are empiricist, opine that only the material knowledge ie, Rig, Sama, Yajur etc are required. However, these are not suitable for eternal benefit or the spiritual realm, which is devoid of materialism.

If we can listen to the insights and experiences of those individuals who have gained expertise in the theories and principles that civilized society has developed through the gradual progress of civilization, we can easily welcome the civilization, experiences, and knowledge of the distant past into our present understanding. By hearing from those who have mastered the history of civilization, its trials and tribulations, and the temporary solutions to various conflicts within civilization, we can integrate the wisdom of the past with our current experiences.

Society has aggregated significant experiences through the gradual development of civilization. Certain individuals are experienced in the history of civilization, its back-and-forth impact of opposing forces, conflicts, and their temporary solutions. From their insights, we can easily comprehend the civilization, experiences, and wisdom of the distant past in the light of our present experiences. The person who delivers the experience is considered a teacher or a speaker, while the person who receives the experience is the learner or listener. Through such a process of reciting and listening, we believe that the stream of material education is gradually progressing towards improvement. If we are indifferent to this, the well-wishers of society may consider us as idle and detrimental to the world. But is it the ultimate goal to simply follow the prevalent system of education and ascend to the pinnacle of material wisdom through the process of reciting and listening to material experiences? Will not prudent people think about the discrimination between transient education and eternal wisdom?

We will only be educated in material subjects through which we will acquire the elements of temporary pleasure- Is it a sign of human prudence & intelligence?  The knowledge that humanity is so busy to acquire, becomes useless as soon as one of our senses becomes paralyzed. Therefore, the Upanisadas have said, “atha para, yaya taksaram adhigamyate”

The course of time is different. In the current educational system, it is observed that showing indifference toward Para Vidya (spiritual knowledge) is considered the true object of education. Such thinking is purely materialistic. These steps leading to the heaven of materialism are based upon an incomplete understanding of the subject.

In 1311, I first came here to settle. Then I tried to educate the local people. Leaving aside higher education, I found that the local people had very little interest in primary and basic education. I had to give up and cease my efforts. What to speak about the spiritual wisdom. Forty-five years ago, I made efforts to propagate spiritual knowledge (Para Vidya). I endeavoured to establish a genuine institution for the unbiased and comparative study of ancient spiritual texts, scriptures, philosophy, and science. However, it has been observed that for the common people, gaining knowledge of some rules of Sanskrit grammar, acquiring erudition in a few mundane poetical works, or attaining titles such as ‘Nyaya-Tirtha’ (a scholarly or esteemed title) are considered the ultimate aspiration (parama purusartha) of their endeavours.” But the purpose and ambition that drove me to such efforts did not bear the desired result. Furthermore, most of them failed to grasp the importance of that purpose. This is the condition of the country!

In the USA, various parts of Europe, and different regions of India, many educational institutions have been established and are still being established. However, many of us are indifferent to the purpose that can be attained by advancing in linguistics and science taught in these educational institutions. We are only focused on that particular kind of education that serves a temporary purpose and therefore is needed for a short period.

“There is no need for such education that aims at long-term goals”- this contagious laziness has overtaken us. However, this attitude disregards both patriotism and compassion for others. Few days ago, while travelling, we went to Midnapur town. There, the district magistrate was an unknown white man. We considered that the local school would be a suitable place for the discussion on Hari Katha, Because the general public could participate there. We approached the local school authorities  and begged for the school building.

The Director of Public Instruction held the view that since there were differences of opinion on religious matters, all kinds of discussion on religious matters would end up in conflicts. Therefore, the students should refrain from any form of religious education or religious principles. Any kind of religious discussion in schools was completely prohibited. Therefore, we no longer had any place to speak about the parama dharma (absolute religion). Those who are empiricists have such opinions; In fact, they are absolutely alright with it. Since there are differences in religions, no religion should be discussed at all-. They might allow themselves to follow the reasoning of this notion. However, far-sighted individuals would say, “Just because someone has been deceived by a mirage, it doesn’t mean they will never seek water again anywhere or at any time. It would be extremely gross and ridiculous to conclude that because a firefly’s light doesn’t produce fire, there is no fire wherever there is light.”

During our studies, we read a book called “Self-Culture” by Sir Stuart Blakey. Mr. A. Ghosh, who was the principal of Vidyasagar Mahasaya’s college, was a student of Mr. Blakey. This book was available during our time and was a part of the F.A. (First Arts) class curriculum. In it, we read that knowledge without God is ignorance; it has no value. Despite engaging in noble practices and public welfare activities, if one does not show courtesy to the king, everything becomes futile. Similarly, actions that claim to be for the public good or benevolence, while excluding God, have no value. At that time, reading such things brought great joy to our hearts. We were delighted to see that such judgments had arisen in his heart, even though he was born in the West. If the service of God is removed from cultural education, then “envy” or “jealousy” will inevitably emerge. Since there are differences of opinion in discussions of social religions, the discussions on “atma dharma” (the intrinsic nature of the self) should be completely excluded- such an approach is akin to “cutting off the root and watering the stump.” This will greatly increase the envy of God and ultimately lead to only difficulties. During the full bloom of Western education and civilization, from 1914 to 1918, the great war that attacked Western civilization resulted in the sacrifice of many educated individuals. What a setback for civilization in the name of advancement!

Excluding spiritual education or self-knowledge and focusing solely on materialistic education and civilization leads to this very outcome. One must be cautious of the trend that disregards ethical and spiritual education. People had to sacrifice their lives and youth to bear the outcomes of gambling! Meanwhile, the Pope of that time had taken great care in this regard to protect Western countries from such conflicts and disputes. It is essential to understand that advancing civilization by sacrificing people is not the way forward. The Pope took great care to convey this message. However, despite his efforts, it took three to four years for people to grasp these ideas. When many people were lost, there was a slight decrease in the flow of their excitement. However, these issues persisted and even grew in new forms. Ethical and spiritual education is India’s eternal aspect. India has never accepted any teaching that is devoid of religious instruction. Even though schools like Carvaka were created, the general populace did not accept them. However, currently, a lack of spiritual depth is observed among the people. Currently, the misuse of debate as a weapon reaching at the pinnacle of materialism is unprecedented. Such misuse was not observed in the past. Even a minimally intelligent and discerning person would not consider the violation of ethical principles as acceptable. The principles of Carvaka, Epicurus, and Utilitarianism may produce personal satisfaction. But the uninterrupted relation between ethics and education is essential for a common, insightful human being. The principle of non-violence, known as “ahimsa,” has always been prevalent in Indian ethics. Despite differing from Vedic principles, both Buddhist and Jain communities have embraced the principle of non-violence. Even though they are contrary to the Vedas, they do not endorse the principle of violence, which is currently highly esteemed. People are consuming animals, which goes against this principle. Cannibalism has ceased, while consuming things similar to humans has not stopped. Monkeys are being captured and eaten, as well as animals, birds, and other creatures. Such narrow-minded nationalism is now being promoted as great benevolence and patriotism in the present age. The contradictions among the principles of the Rsis, Ksatriyas, Vaisyas, and Sudras, as well as those influenced by mixed castes, are arising. Some advocate for the adoption of Brahminical principles, while others argue that when there is significant disagreement in niti sastras (ethics), they should not be included in education. This will lead to educational peril. Indeed, education has become endangered due to the lack of recognition of ethics as beneficial. Even in Western education, courses like B.D. (Bachelor of Divinity) and D.D. (Doctor of Divinity) has been adopted. They have not completely excluded theology. There is something called Political Economy, which, according to the so-called Utilitarians, can provide temporary benefits. But it cannot bring about the permanent welfare of society. Currently, except for missionary schools, all forms of education are being established on a predominantly material basis. However, it is also worth considering to what extent even missionary schools have been able to separate themselves from this material basis. At present, religious questions are being excluded even in the Legislative Assembly. If Mahomedan, Non-Mahomedan faste Mahomedan are religious, a Non-Mahothedan is becoming irreligious. Theistic education is being permanently exiled by the votes of individuals filled with materialistic thinking. Those who are truly religious do not engage in such matters. Because those who are involved in selfish interests are the products of misguided opinions and poor education within the populace. The distinction between Apara and Para Vidya discussed in the Mundaka Upanishad is not just an old tale from our ancestors’ time, nor is it merely related to the analogy of “tatasya kupah” (an ancestral well). The concept of nationality, which has become prevalent today, is similarly based on something as limited as “tatasya kupah.” If someone assumes that because there was pure, clean water in the well during their great-grandfather’s time, the water is still pure and begins to use that, he will end up collecting frogs and unusable, contaminated substances. Moreover, honouring sayings like “ye nasya pitaro yāta yena yātāḥ” (following the footsteps of one’s ancestors) does not show one’s intelligence. If my father or grandfather highly regarded ignorance, that doesn’t mean I should also consider ignorance to be good. Just because my father and grandfather were experts at smoking weed, does that mean that, being born into that family, I must also learn to smoke it? Would any intelligent person make such an outdated and irrational judgment? This could be part of modern nationalism!

A few days ago, while travelling by train, I met with Mr. Harendra Babu and Mr. Prafulla Babu. Both of them are esteemed figures in the field of education. I heard from Mr. Prafulla Babu that the teachers in Western countries impart education with great generosity, but such generosity is not observed among the scholars of our country. In that context, he mentioned that even traditional snake-charmers in our country do not teach anyone the mantras for snakes or tigers; Blacksmiths will not teach their skills to anyone outside their own family or lineage. In response, I referred to an example from our childhood. I mentioned that Peter from Russia went to Germany to learn about ship trading, but previously, people in Prussia did not teach such skills to foreigners. They referred to this as a “trade secret.” I responded that while you have observed generosity from scholars in Western countries, the true scholars in our country also exhibit considerable generosity. It is only those with lesser knowledge and education who display such a lack of openness. They did not protest further and acknowledged that truly generous individuals can indeed provide genuine education. If someone genuinely acquires true knowledge, his natural intention arises to educate the rest of the world in the same way. A truly educated person inherently possesses such a sense of brotherhood. If the teaching community exhibits such narrow-mindedness, it leads to further moral and intellectual narrowness among them. However, I am not suggesting that this should lead to disputes over ethics and religion among them. In most places, it can be observed that those who hold advanced university degrees and have received an excellent education are often completely indifferent to the knowledge that a truly educated person should possess. Their main objective becomes merely achieving their own selfish goals in any manner possible. To ensure that animosity towards religious tendencies is eliminated and that a genuine affection for spiritual education develops from a young age, social groups should have a strong sense of responsibility. To protect society from the harmful teachings that advocate for exploitation—such as “whatever it takes, I will exploit, grab, and live”—it has become necessary to establish a school to safeguard the present community. To ensure that one is qualified enough to discuss ethics and religious matters and that the Comparative Study of Religion is conducted truly in an unbiased method, there is a need for a school that provides both general and spiritual education from an early age. Some people, focused only on apparent immediate benefits, think, “Why not indulge in whatever pleasures we can enjoy now, since after death everything will be gone anyway? Why should we be deprived of temporary happiness?” “Considering spiritual matters is foolishness and a waste of time” is an idea imported to India from the negative aspects of Western education in modern times. Some people adopted a strategy to escape the law. According to them, refraining from the actions that could hinder physical pleasure is ‘ethical’.

However, the act of escaping the law lacks simplicity. Such a lack of simplicity should not be desired in the advanced life of foreigners and as well as that of Indians. In the spiritual path, there is not an iota of lack of simplicity. In India, there is also a severe scarcity of efforts to cultivate the taste for morality and spiritual truth. From the ocean to Himalaya, and on the other hand, from Assam and East Bengal to Dwarka, Bombay, and Goa, I travelled everywhere and observed a significant lack of moral and spiritual inclination. People have acquired a lot of education, skills, and techniques, but everyone seems indifferent to the essential subjects to be learned.”

Nārada-pañcarātraḥ said

“ārādhito yadi haristapasā tataḥ kiṁ, nārādhitā yadi haristapasā tataḥ kim
antarbahirdādi haristapasā tataḥ kiṁ, nāntarbahirdādi haristapasā tataḥ kim”

If the short-term ascetic practices or educational pursuits are engaged in other purposes except serving the Lord, they will inevitably yield adverse results. This is not known to us. That is why we go to the Himalayas and start practising “recaka”, “puraka”, and “kumbhaka”. When we become ascetics, we gain recognition. However, it has been observed that many people’s ascetic power has been damaged. Visvamitra and Menaka’s example is evidence of it. We have seen that thousands of ascetics have fallen. From these bitter experiences, the common people claim that those who are religious are hypocrites and dishonest. There is no shortage of scriptures. Many books have been printed and are still being printed. But our main point has been neglected. The main point is this: “ārādhitā yadi haristapasā tataḥ kim”

If the mind, both inwardly and outwardly, is not filled with the mood of service to Hari, then what is the point of performing austerities? Different schools of thought have emerged. If there is an unbiased comparative study from the beginning of education, then we can understand what truly brings welfare and what does not. Such a comparative study should go hand in hand with material education. Otherwise, even the prestigious university degree holders, those who are at the pinnacle of material education, masters of multiple languages and the arts, are falling into the grip of lust, anger, and other vices to a far greater extent than the uneducated people, then it becomes evident that the result of such education is not only far from benefiting others but inevitably brings great misfortune to society. Due to miseducation, distorted education, and a lack of education, various calamities have arisen in the world and society. In South India, the people of the fifth-class caste, the Paraiyars, have to shout as they walk down the road, saying, ‘I am going.’ The higher-class people hear this shouting from afar and take caution. But if the lower-class people pass without shouting, they become subject to legal punishment. The people from the fifth class have observed that there is no equality among Hindus. Therefore, they no longer wish to identify themselves as Hindus. As a result, they are adopting other religions. Sri Madan Mohan Malaviya and others, driven by a different intention, believe that some privileges should be given to them. Meanwhile, others suggest that they should be suppressed, and a strong campaign should be launched to maintain our dominance. But if true education spreads, how long will such artificial dominance of a particular community exist for? For this reason, there is a need for our modest effort to inaugurate a higher English school currently. If such an institution becomes successful, it will not remain confined to only Bengal or India; gradually, the inhabitants of all countries of the past—African American, European, Asiatic—will be able to exchange their understanding to each other with mutual sympathy. People from all countries, children from all nations, will study the principles of spirituality in a spiritual school and work for the true welfare of society and their respective nations. In the world, the true Varna-asrama system, i.e., the scriptural Varna-asrama system, will once again be established. As the spiritual wisdom spreads further, people will gradually come to understand that the speculated and distorted Varna-asrama system is not the scriptural Varna-asrama Dharma. There is a wealthy and established Vaisya (merchant) named Sri Birla, who has received education from the esteemed Pandit Madan Mohan Malaviya. He has made significant efforts to expand education through financial support and other means. Their ideas are being appreciated in various places. But the main point is that without a teacher who practises what he teaches, proper conduct cannot be established. As long as the world is not educated by those teachers who are well versed in spiritual education and practise what they teach, the world will continue to suffer the consequences of prior miseducation.” All the religious communities and their respective preceptors have propagated various teachings, which are not necessarily the highest spiritual knowledge. However, Caitanya Deva has referred to his teachings as the supreme knowledge. This teaching has been conveyed to the world by Lordi Gaurasundara, the master of the goddess of learning. Thakura Bhaktivinoda made special efforts for the expansion of education in the modern educated era, and he had a heartfelt and sincere desire for the dissemination of that supreme knowledge. In order to fulfil his desire and to ensure that the world benefits from the cool shade and fruits of the “kalyana-kalpataru,” i.e., the desire tree of prosperity, we have resolved to establish an educational institution in the name of Thakura Bhaktivinoda. This institution will be a high English school with the primary aim of imparting spiritual education, while also incorporating material studies as the loyal maid servant of the former. This is our intention for opening such an educational institution.

Teachers in Thakura Bhaktivinoda Institute:

The following personalities were appointed for the spiritual education of the students. Tridandi Swami Srimad Bhaktikevala Audulomi Maharaj took responsibility for the first and second-grade students, the headmaster for the third-grade students, the upadesaka Pandit Sripad Radhagobinda Kavya-Vinod Kavya-Purana-Ragatirtha for the fourth-grade students, Sripad Nandakishore Kvatideshik Bhaktishastri for the fifth and sixth-grade students, Sri Vijaygopal Bandyopadhyay for the seventh-grade students, and Sri Upendranath Basu for the eighth-grade students.

Character Development of the Students:

Students from various places and with different characters came here. They gained association with the preachers and teachers who taught pure devotion and practised that in their own lives. From them, they received instruction of proper moral behaviour and pure devotional practices. As a result, their previous habits were transformed, their character was reformed, and their lives became highly blessed. Many students were attracted to the lotus feet of Srila Prabhupada and realised that the sole duty of human life is to attain devotion to Lord Hari, and surrendered to the lotus feet of Srila Prabhupada.

Spiritual Education Arrangements at Srila Thakura Bhaktivinoda Institute: 

Apart from teaching the prescribed textbooks, there is an arrangement for every student to receive one period of spiritual education every day at a specific time in each grade. For the first and second-grade students, Srila Bhaktivinoda Thakura’s “Śrī Śrī Caitanya Śikṣāmṛta” is taught. The third and fourth-grade students are taught the Śrīmad Bhagavad Gita with the commentary of Srila Baladeva Vidyabhushana and Srila Thakura Bhaktivinoda’s Vidvad-ranjani commentary, as well as the Isopanishad. For the fifth and sixth-grade students, the “Śrī Caitanyadeva” book written by the Gaudiya editor and renowned scholar Pandit Srimad Sundarananda Vidyavinoda B.A., is taught. For the seventh and eighth grades, Srila Thakura Bhaktivinoda’s Saranagati and Kalyana Kalpataru are part of the curriculum. There are also arrangements to hold examinations three times a year to assess proficiency in these subjects, and to inspire religious studies, the meritorious students are awarded appropriate prizes annually. In most educational institutions, Sundays are holidays. But here, instead of all four Sundays in a month, the school remains closed on two Ekadasis and two Panchami days of the waxing and waning moon. The reason for closing the school on Ekadasi is that on this day, every Hindu teacher (who stays in residences near the institute under the supervision of the school authorities) and every student in the hostel (there is a provision only for Hindu students, not for Muslim students) must honour the day of Sri Hari, following the injunctions of the Satvata-smriti and Sri Hari Bhakti Vilasa. On this day, there is no arrangement for the consumption of grains.

Sri Panchami Tithi is the appearance day of Srimati Visnupriya Devi, the consort of Sri Gaurasundara, the bestower of pure devotion and the embodiment of transcendental knowledge. It is the appearance day of goddess Saraswati, who personifies spiritual wisdom. Both of these tithis (lunar days) are considered the mother of all forms of knowledge and are, therefore, to be observed by the students. On both of these days, the teachers and the students residing in the hostel gather in the afternoon and hold a religious assembly. During this time, the practitioners and preachers of Sri Caitanya Math deliver lectures on Sri Hari Sankirtan and the teachings of Sri Mahaprabhu. All the students receive teachings from them.

Diet in the Hostel:

The students and teachers in the hostel are disciplined regarding food consumption. The Vedas have stated, “Āhāraśuddho sattvaśuddhiḥ” (By the purity of food, the purity of existence is attained). They all follow the injunctions of the Satvata-smriti and avoid the “amedhya” (all impure substances). They only partake of Mahaprasad. After the offerings have been made to the deity in the Yogapitha Sri Mandir, a portion of the Mahaprasad is mixed with the food prepared in the hostel, and this is distributed to all the students.

Since the hostel is managed under the supervision of two ideal superintendents affiliated with Sri Chaitanya Math, the boys have ample opportunities to maintain an impeccable character, be free from indulgence and luxury, and cultivate a life of spirituality through association with the saints. As the school remains closed on Vaisnava festivals, students have the opportunity to participate in spiritual services and various forms of spiritual education. Additionally, from time to time, the revered acharya Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada and other saints visit here to provide instruction and guidance through lectures, advice, and discussions, thereby imparting moral education to both teachers and students. In addition, there is a debating club, where the students have ample opportunities to engage in discussions and lectures on both secular and spiritual topics under the guidance of the headmaster. This allows them to achieve self-purification and self-improvement through “sravana-kirtana”. Currently, almost half of the students of this institution reside in the hostel. When the institution will become a complete residential institute over time, all the students will get the advantage to be inspired by the universal teachings of Sri Mahaprabhu, enabling them to achieve the highest development of humanity and contribute to the ultimate welfare of all humankind.

All the scriptures emphatically teach us: “āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām

dharmo hi teṣām adhiko viśeṣo dharmeṇa hīnāḥ paśubhiḥ samānāḥ” (Translation: ‘Eating, sleeping, defence, and mating are common between humans and animals. What sets humans apart is their adherence to dharma. Without dharma, there is no difference between humans and animals.)

A life without dharma is similar to an animal’s life. Every thoughtful, unbiased individual has this realization. Nowadays, almost everyone realizes how pure materialistic education, devoid of dharma, produces harmful consequences in society. However, a practical solution to counter this has yet to be discovered. The authorities of this educational institution are making every possible effort to fill that gap in society.

Eminent personalities visiting Thakura Bhaktivinoda Institution and their speeches:

In April 1931, the renowned founder acarya of the worldwide Gaudiya Math establishedthe  Thakur Bhaktivinoda Institution. Several distinguished personalities were drawn to the unique educational approach of this institution and voluntarily visited it. They also shared their profound appreciation. Among them were:

• The Honorable Justice Sir Manmathanath Mukherjee (Calcutta High Court).
• Former Vice-Chancellor  Sir Devaprasad Sarvadhikari (Calcutta University)
• Mr. H.C. Guha (Superintendent of the Post Office Department of the Nadia Division).
• Mr. A.C. Chatterjee (Eminent Barrister of the Calcutta High Court).
• Mr. Umeshchandra Chaladar (Former Chairman of the Mymensingh Municipality & member of the Railway Advisory Committee of the Eastern Bengal Railway Board).

These intellectuals, impressed by the institution’s educational excellence, visited the school and expressed their admiration in glowing terms. Below are just two of their remarks:

The locality is so isolated from all unhealthy influences and is rich with cultural and spiritual traditions connected with the life of Sree Krishna Chaitanya Mahaprabhu.

The organisers have spared no pains to equip the school with modern educational requisites. Arrangements have been made to impart moral and religious training, the foundation ofa  healthy and profitable life, devoted to good work. The Headmaster has a saintly character and high educational ideals apt to inspire those who come under his influence. The Institution owes its existence to the singularly selfless exertions of Paramahansa Sreemad Bhakti Siddhanta Saraswati Goswami Maharaj, who is devoting all his energies and resources to the uplift of the people and to the inculcation of high ideals. There are important industrial and agricultural schemes in progress alongside the institution, which will be of great service to student life. I look forward to the multiplication of other institutions of similar ideals.

Sd Devaprasad Sarvadhikary (Vice-Chancellor of the University of Calcutta).

I was very pleased to visit the various institutions of Sree Mayapur and was very much impressed by them. I was rather very agreeably surprised by such an attempt in the midst of an expansive field on the banks of Navadwip. The moral and religious im-provement such as prevails here is very stimulating to healthy growth and is bound to be very effective in having a deep impression on the future career of those students and other gentlemen who have an opportunity of staying here for some time.

Sd/ S. N. Das Gupta,
Principal Sanskrit College.