How did the educational welfare of Karmayōgī Kṛpāśaraṇa Mahāthērō contribute to enriching Bengali-based Buddhist society in Boṅgabhūmi? By Dr. Sanjoy Barua Chowdhury

               Kṛpāśaraṇa Mahāthērō (June 22, 1865–April 30, 1927), a Theravāda-based Buddhist philanthropist, made outstanding contributions to the spread of Buddhism, developing local social philanthropy, and extending humanitarian and educational programs in undivided India and Boṅgabhūmi, which include present-day Bangladesh and West Bengal in India (Mahāsthabīra 2021, 202–203). During the British colonial era in undivided India, when Theravāda Buddhism was reforming in the Bengal Delta, Kṛpāśaraṇa Mahāthērō took on a significant role in spreading Buddhism by establishing several monasteries, Buddhist organizations, and educational institutions. Recognizing his massive humanitarian services, moral-spiritual support, and social welfare, Bengali people honor him with the title, “Karmayōgī”, and frequently address him as “Karmayōgī Kṛpāśaraṇa Mahāthērō” (Chowdhury 2022, 89).

               After realizing the need to establish a social society and protect the ethnic Buddhist communities of Boṅgabhūmi, Kṛpāśaraṇa was compelled to start a Buddhist organization in the heart of British India. He founded the Baud’dha Dharmāṅkūra Sabhā (Bengal Buddhist Association) in Kolkata on the eve of Prabāranā Pūrṇimā (Āśbinī Pūrṇimā) on October 5, 1892 (Brahmacārī 1950, 46-48). While Kṛpāśaraṇa Mahāthērō was working devotedly to establish the branches of Baud’dha Dharmāṅkūra Sabhā and Baud’dha Dharmāṅkūra Bihāra in Boṅgabhūmi and Undivided India, he was deeply saddened to observe how educationally inferior Bengali Buddhists were. As a result of the lack of formal education, Buddhist society was unable to advance and adapt to the advancement of rational thought. Professor Shimul Barua (2021, 275) wrote in his book, “Mānaba Cintanē Bud’dha Cintā-Jāgaraṇē”, that Kṛpāśaraṇa Mahāthērō, who was a self-educated person, understood the reason for the Buddhist community’s substandard in both East and West Bengal, i.e., the lack of education. It is significant to mention that Kṛpāśaraṇa had purely philanthropic views on educational welfare, as evidenced by the fact that he established numerous schools and colleges in Boṅgabhūmi. Along with establishing the Baud’dha Dharmāṅkūra Sabhā and its two-story building, he also founded the “Kṛpāśaraṇa Free Institution,” a nonprofit school, in 1913 (Brahmacārī 1950, 46-48). Despite being located on the grounds of a Buddhist monastery called Baud’dha Dharmāṅkūra Bihāra, this school used to accept students of all religious backgrounds and provides free education in both Bengali and English. With the assistance of the prominent Buddhist scholar, Dr. Benimadhab Barua (B. M. Barua), Kṛpāśaraṇa supervised this institution, which immediately drew the attention of locals (Barua 2021, 276).

               When Kṛpāśaraṇa was founding the “Kṛpāśaraṇa Free Institution”, he had another thought: the importance of education for individuals of all ages, from young children to elderly people. In 1916, Kṛpāśaraṇa started an evening school to benefit working people in affiliation with Baud’dha Dharmāṅkūra Sabhā (Brahmacārī 1950, 47). Nevertheless, Kṛpāśaraṇa’s friendship with Sir Ashutosh Mookerjee, a former Vice-Chancellor of Kolkata University, grew, and his moral vision expanded to encapsulate the educational welfare in Boṅgabhūmi. Kṛpāśaraṇa convinced Sir Ashutosh that since the current education structure is based on university affiliation, rural schools, and colleges should recognize Kolkata University as a model of contemporary universities (Bodhipala 2005, 20-21). Deeply influenced by Kṛpāśaraṇa, Sir Ashutosh helped to establish academic ties between Kolkata University and the rural institutions of Caṭṭagrāma, including Mahamuni Anglo-Pali Institution; Silak Dowing Primary School; Kartala-Belkaine Middle English School; Noapara English High School; Andharmanik High School; Naikaine Purnachar Pali School; Dhamakhali High School; Pancharia Middle English School; Satbaria Girl’s School and Library; Unainpura Primary School; Unainpura Junior High School; Rangunia English High School; M.A. Rahat Ali High School; Sakhpura English School; Rangamati School and Library (Barua 2019, 279; Bodhipala 2005, 19).

               Kṛpāśaraṇa was not only concerned with establishing secular education but also reflected on the promotion of ancient Indic languages, such as Pāli and Sanskrit. At the request of Kṛpāśaraṇa Mahāthērō, Sir Ashutosh Mookerjee approved the authorization for the Department of Pāli Studies to be formed at Kolkata University in 1907 (Barua 2019, 278). It is noteworthy that Kolkata University was the first institution in South Asia to introduce a program in Pāli Studies. Since Kṛpāśaraṇa realized the merits of education for socio-economic progress, he also placed a strong emphasis on women’s education. In 1913, he founded the “Baud’dha Mahilā Sam’milanī” organization to enhance the welfare of women (Brahmacārī 1950, 47). As part of extending social welfare through education, Kṛpāśaraṇa recognized the significance of establishing libraries and journals. In 1909, he founded the “Guṇālaṅkāra Library” at the Baud’dha Dharmāṅkūra Bihāra in Kolkata. With the assistance of “Baud’dha Dharmāṅkūra Sabhā”, he collected a large number of books, manuscripts, and Buddhist scriptures for the library so that scholars and educators could continue their research and studies to acquire knowledge and wisdom (Chowdhury 1992, 47). Aside from establishing a library, he became aware of the value of academic journals, which allowed scholars to publish their research papers, articles, and academic works. He founded the “Jagaṯjyōti”, a monthly Buddhist journal, in 1908 (Brahmacārī 1950, 47–48). Since its founding, the esteemed journal, “Jagaṯjyōti” has continued to shed light on social and cultural awakening in Bangladesh and India, as well as all over the world.

               As it was mentioned in the discussion above, Kṛpāśaraṇa’s passionate contributions to educational welfare followed the steps of an awakening society in Boṅgabhūmi and undivided India. Understanding the value of education for both men and women, he devoted his life to founding schools, colleges, libraries, and publications as well as supporting local academics and educators. His thoughts about educational welfare, however, were much ahead of his time.