About Us

(The Educational Agency that runs Sri SaradaNiketan College of Science for Women)

         “ The only service to be done is to give… that education by which character is formed, strength of mind is increased, the intellectual is expanded and by which one can stand on one’s own leg,” so goes the emphatic message of Swami Vivekananda.

         Inspired by this ideal, Swami Chidbhavananda, the great saint, seer and savant widely known for the power and depth of his spirituality, founded Sri Ramakrishna Tapovanam, Thirupparaithurai near Tiruchirappalli. Propagation of spiritual and moral values among the public and the promotion of education, especially among women, are the objectives to be carried out by the sanyasi members of the Tapovanam.

         The nucleus of the Tapovanam have spread all over Tamil Nadu, 14 branches which are dedicated to service and spirituality, as embodied in the lives and teachings of Sri Ramakrishna Pramahamsa, Holy mother Sri Sarada Devi and Swami Vivekananada.These branches of Tapovanam manage 40 schools and 7 colleges, besides a Community College.

         It is of particular note that the famous gurukulam founded by the great Tamil savant and freedom fighter V.V.S. Iyer at Cheranmahadevi, Tirunelveli District, and the Holy samadhi of Saint Thayumanavar at Ramanathapuram as well as BhaskaraVijayam, the palace at Rameswaram consecrated by the stay of Swami Vivekananda during his triumphant return from America in 1897, have been entrusted to the protective care of the Tapovanam.

         Among the seven colleges runs by Ramakrishna Tapovanam, Sri Sarada Niketan College of Science for women, Karur, was hand-o-rightted in 1987 to cater to the educational needs of the women of Tamilnadu. It is a Self-financing College affiliated to Bharathidasan University. Character building and culture inculcation are the basis upon which the Super structure of modern education is raised here. The education vision and mission of the college are reflected in the motto of the college. “ The Harmonious Development of the Hand, the Heart and the Head”.

"Be a hero, Always say I have no fear” Swami Vivekananda"

         Education drives away ignorance and through illumination it empowers a woman and enlarges the horizon of her mind. It energizes a society and enables to earn her living with respect and praise. Sri Sarada Niketan College for Women not only focuses on the theoretical curriculum, but also helps in the development of a student personality, spirituality, intelligence and character.

         As we step into this new academic year, filled with hope and dreams of adding new feathers to our crown, I wish to reiterate the importance of few things that we have to keep in mind. Parents should never force their children. The purpose of education is to teach children to think and develop a capacity to reason out facts. Students should think and review – discover the cause and effect of each event. Do not surrender unless it is your fault. Do smart work with whole heartedness and enjoy learning. Preserve our heritage and environment for yourself also as for your next generation.

         With experienced and dedicated teachers and excellent infrastructure, our college helps students to understand their goals in life. I encourage all students to require advantage of the opportunities provided by the college and make their future.

         I wish the simplest of fortune, peace and prosperity to all or any those that contribute to the noble task of spreading education and its manifest qualities, aims and objectives.

"The secret of your future is hidden in your daily routine"

         I deem it my great pleasure in welcoming all to our institution through this website.

         Education isn't the training of facts but the training of mind to think and act”. It is our moral duty to produce responsible and quality students to make a difference in the world around them. We give the students an ideal learning environment through interactive class–room teaching, tutorials, lab practical, industrial visits and lectures by experts. Persistent efforts are being made by our placement team to place our students in encouraging and respectable positions in their area of interest. We inculcate leadership qualities, discipline and spirituality. On departure our students not only excel in academics but also be strong enough in taking up all hindrance into flower beds to achieve their goals.

         I wish all success in their life and achieve great heights.


SRI RAMAKRISHNA

         Sri Ramakrishna was born on 18 February 1836 in the village of Kamarpukur about sixty miles northwest of Kolkata. His parents, Kshudiram Chattopadhyaya and Chandramani Devi, were poor but very pious and virtuous. As a child, Ramakrishna (his childhood name was Gadadhar) was dearly loved by the villagers. From early days, he was disinclined towards formal education and worldly affairs. He was, however, a talented boy, and could sing and paint well. He was fond of serving holy men and listening to their discourses. He was also very often found to be absorbed in spiritual moods. At the age of six, he experienced the first ecstasy while watching a flight of white cranes moving against the background of black clouds. This tendency to enter into ecstasy intensified with age. His father's death when he was seven years old served only to deepen his introspection and increase his detachment from the world.


SRI SARADA DEVI

         Endearingly known as ‘Holy Mother’, Sri Sarada Devi, was born on Thursday, the 22nd December, 1853, in a sequestered corner of a small wayside village of Bengal named Joyrambati. It is situated in the District of Bankura and is three miles to the west of Kamarpkur where Sri Ramakrishna had already taken birth seventeen years back (i.e. in 1836). The nativity of Holy Mother who was none other than the Goddess Lakshmi, took place on the auspicious evening when the womenfolk of the village were carrying on their worship of Mother Lakshmi (the Goddess of Fortune) in their respective houses to the accompaniment of blowing of conchs.

         As years rolled on, Sri Sarada grew up amidst the peaceful environs of her village home under the loving care of her parents Sri Ramchandra Mukhopadhyaya and Srimati Shyamasundari Devi who were well known for their inborn piety, large-hearted charity, devotion to truth and also for their profound sympathy for the poor and the helpless. Hardly had she reached the sixth year of her age when she was married to Sri Ramakrishna in 1859.

         The Holy Mother said in later years to the devotees, ‘When I was only eleven years old, famine broke out in this part of the country. My pious father, who had only a small stock of rice at his disposal, opened a free kitchen in the house to feed without even considering how the members of the family would make the two ends meet. I would cool the extremely hot khichuri (a kind of Indian preparation composed of rice, split pulse, spices, etc.) with the help of fans.’ Needless to point out, this indicates her inborn love and kindness irrespective of caste or creed.

         From her early age, Sarada got herself engaged in variety of domestic duties to mitigate the troubles and difficulties of her beloved parents. She used to cook food for the family when her mother was unable to do so for some reason or other, and her father helped her in removing the cooking vessel from the oven. As regards her others activities in younger days, she said. ’I cut aquatic grass for cows in neck-deep water carried fried rice to the labourers working in the fields and also collected grains from different paddy fields when locusts seriously damaged the crops. Besides, I made sacred threads with the cotton gathered from nearby cotton plants.’ Sarada was simplicity and innocence personified and, as a young girl, was rather grave for her years and did not indulge in any kind of childish frivolity. She did never quarrel with her playmates even in her girlhood. On the other hand, she acted as a go-between when there was any dispute among other girls.

         She liked to play with various kinds of earthen dolls. She particularly preferred to worship with flowers and sacred leaves the clay models which she made with her own hands. Sarada endeared herself so much to her mother by rendering valuable help to her in the various domestic duties that the affectionate mother Shyamasundari once remarked, ‘Darling Sarada! May God bless me with a daughter like you from birth to birth.’

         Sarada Devi had a special fascination and reverence for Ganga (the river Ganges) from her early age. The rivulet Amador that flows in a zigzag course to the south washing the northern and eastern borders of the village Joyrambati, was looked upon by her as veritable Ganga where she used to go for bath in the company of her younger brothers. After bath, she partook of fried rice on the bank of the rivulet along with others and then returned home with her companions.

         In the course of conversation, the Holy Mother once said, ‘One must work always as body and mind remain healthy thereby. I used to work day and night during my stay at Joyrambati. I did not even go to meet the inmates of any other house; for they very often pitied me, saying “Ah ! the daughter of Shyamasundari has been married to a mad man!” Frankly speaking, ‘I avoided them lest I should have to hear from them any such uncharitable and uncalled-for remarks which cut me to the quick.’

         Wild rumours that her husband had become insane at Dakshineswar, soon reached her ears and she became so disconcerted thereat that she inwardly felt a strong desire to see him at the temple-garden of Dakshineswar to personally ascertain the truth thereof. Her father Sri Ramachandra Mukhopadhyaya, sensing the intention of her daughter accompanied her to Dakshineswar in March 1872, when she was eighteen years old. Her happiness knew no bounds when after her arrival there, she was most affectionately received by Sri Ramakrishna and she also found her God-intoxicated husband quite hale and hearty. Sarada Devi was accommodated on the ground floor of the Nahavat (the concert-room) where she stayed with Chandramoni Devi, the mother of Sri Ramakrishna. Ramachandra was glad to see his daughter happy and comfortable at Dakshineswar and soon returned to his village home.

         During this first visit of the Holy Mother to Dakshineswar, Sri Ramakrishna once asked her ’Have you come here to drag me to worldly life?’ She emphatically said, ‘Why should I do it? I have come only to help you in the path of religious life.’

         Sri Sarada Devi, one day asked Sri Ramakrishna, as she was stroking his feet, ‘How do you regard me?’ He replied, ‘The Mother who is worshipped in the temple, and the mother who gave birth to this (pointing to his body) and is now living in the Nahabat – the same mother is now stroking my feet. Really and truly I always regard you as the embodiment of the blissful Mother of the Universe.’

         During this period of her stay at the temple –garden of Dakshineswar, Sri Ramakrishna felt a strong desire to worship the Goddess Shodashi, the Divine Mother of the universe. It was the new moon of June 5, 1872, an auspicious night for the worship of the Goddess Kali. Sri Ramakrishna made all the arrangements for it in his own room and instructed the Holy Mother to be present there at 9 pm. As desired by him, she appeared in time and occupied the seat which was reserved for the Goddess Shodashi. Sri Ramakrishna went through all the appropriate rites and formalities of worship in which the Holy Mother took the place of the Deity. In the stillness of night both the worshipper and the worshipped passed into spiritual ecstasy and were joined in a transcendental union in the Self. At the end of this worship he surrendered himself and the fruits of his lifelong Sadhana (spiritual practices) together with his rosary at the feet of the Holy Mother and saluted her. With this sacred ceremony, called in the scriptures the Shodashi-Puja or the worship of the Divine Mother Tripurasundari, was finished the long course of his spiritual practices. Thus the ultimate objective of a marital life was revealed and demonstrated in this twin personality in a manner unprecedented in the annals of mankind. It is a luminous instance of how the conjugal relation between the husband and the wife can be spiritualized and be the means to realization of the highest end of human existence.

         After staying at Dakshineswar for a little more than a year, the Holy Mother returned to Joyrambati in the middle of 1873. During her second visit to Dakshineswar in April 1874, she suffered terribly from dysentery. After her recovery she went back to her village home where she once again fell ill of dysentery and her body became so much reduced that every one despaired of her life. However, when all human remedies failed to cure her, she went to the village temple of the Divine Mother called Simhavahini, where she lay down under a vow of fasting to receive the blessings of the Deity. Very soon, the Goddess appeared before her and her mother Shyamasundari and suggested remedies for her cure. Wonder of wonders! She was completely cured thereby. Since then the Deity Simhavahini began to receive the worships of the people coming from far and near.

         At Joyrambati it was the time-honoured custom to celebrate the Sarvajanin-Puja (the common worship) of the Goddess Kali with the combined help and cooperation of the residents of the village. On one occasion when the narrow-minded bigoted organizers of this Kali-Puja refused to accept the offerings of Sri Shyamasundari, she became greatly wounded at heart and shed bitter tears. The Goddess moved by her excruciating mental agony appeared before her in a dream and said, ‘You begin the worship of Goddess Jagaddhatri at your house and I shall accept you offerings to Kali in that form’. Shyamasundari after receiving the consent of her son-in-law Sri Ramakrishna, solemnized the worship of the Goddess Jagaddhatri at her house in a befitting manner. The Holy Mother also worshipped this Goddess almost till the very last days of her life. The Goddess is still being worshipped every year at Matri Mandir with due éclat and solemnity.

         During her third visit to Dakshineswar in January 1877, a very interesting incident occurred in the course her journey from Joyrambati in the company of some persons of the village. On the way people are to cross a vast field called Telo–Bhelo which had the notoriety of being infested with dacoits. The Holy Mother being unable to keep pace with her companions lagged behind and was overtaken by night. At that dark hour, a shaggy-haired robust dacoit accompanied by his wife suddenly appeared before her with a big club on his shoulder and asked her very rough and peremptory voice where she had been going alone. Holy Mother in her usual innocence addressed the dacoit as ‘father’ and the woman as ‘mother’ in the appealing tone as though she were their daughter, and apprised them of her present predicament and also of her destination. The dacoit and his wife had perceived in the pure countenance of the Holy Mother a reflection of their chosen Deity Kali who was their object of worship; they instantly became so much drawn towards her by her simplicity and utter resignation as also by innocence and Divine personality that they both began to look after the Holy Mother as their own daughter, took personal care of her, sheltered her in a nearby inn for the night and helped her in the next morning to rejoin her companions at Tarakeswar where they had already arrived. This episode unmistakably shows how innocence coupled with confidence placed in an evil character can transform his life.

         As already stated, the Holy Mother was in the eyes of Sri Ramakrishna, no other than the embodiment of the Mother Divine. He once said : ‘She is Sarada, Saraswati; She has come to impart knowledge. She has descended by covering up her beauty this time …She is full of the rarest wisdom. Is she of the common run? She is my Shakti.’ Two very small incidents as mentioned below would further show what a reverential attitude Sri Ramakrishna maintained towards her: One day when the Holy Mother after supplying food to him was about to leave the room, Sri Ramakrishna, who was at that time a little absorbed in the thought of the Divine Mother mistook her for his niece Laskhmi Devi and asked her to close the door in a language which he never used before in the case of the Holy Mother. But when, after coming down to the normal plane of consciousness, he heard the voice of the Holy Mother, he felt so much abashed and embarrassed that he asked her in an apologetic tone not to mind it as he had inadvertently addressed her in that language, mistaking her for Laskhmi. On another occasion, he warned his nephew Hriday by saying that he would tolerate all sorts of harsh and undesirable remarks he (Hriday) might make about him: but if he showed any kind of disrespect to her (Sri Sarada Devi) or treated her slightingly, Brahma, Vishnu, and Shiva would not be able to save him if she got angry.

         Lakshminarayana, a Marwari devotee, wanted to give ten thousand rupees to Sri Ramakrishna for his personal service. But the Master who was the embodiment of the highest ideal of renunciation sternly refused the offer. After a while, in order to test the Holy Mother, he asked her whether she would accept the money. Quick came the answer from her that it would actually be an acceptance for him, if she accepted it inasmuch as the money would be utilized for his service. This incident demonstrates how she was completely free from any kind of covetousness. Immediately after the passing away of Sri Ramakrishna, the holy Mother became so disconsolate that she wanted to give up her body. But the Master appeared before her in a vision and asked her not to do as she would have to carry on the works which still remained unfinished. Moreover, when she was preparing to remove her ornaments from her body and to wear the window’s garments, as Hindu widows do after the death of their husbands, Sri Ramakrishna again appeared in a vision and said, ‘What are you doing? I have not gone away. I have only passed from one door to another’. At this the Holy Mother was a bit consoled and gave up the putting on the widow’s dress. Thenceforth she wore simple bracelets on her hands and used a narrow-bordered cloth as her wearing apparel. Shortly after, the Holy Mother accompanied by a group of devotees visited various places of pilgrimage in India and practised severe austerities also to assuage her mental agony and regained peace of mind.

         Swami Vivekananda and other disciples of the Master also looked upon the Holy Mother as the Goddess incarnate and sought her guidance in all matters of importance. Swamiji wrote to Swami Shivananda, one of his brother disciples, from America in 1894, ‘Without Shakti, there is no regeneration for the world. .. Mother has been born to revive that wonderful Shakti in India, and making her the nucleus, once more will Gargis and Matreyis be born into this world.’ He further said, ‘Brother! I shall show you the worship of Goddess Durga incarnated in flesh and blood. When I think of the Holy Mother, I forget all about the Great Master. Indeed, herein lies my bigotry. … fie upon those who are not devoted to the Holy Mother!’ Swami Saradananda, another monastic disciple of Sri Ramakrishna, collected money with great difficulty and built at Baghbazar in Calcutta a suitable residence called ‘Mother’s House’ for her stay, where he served her with extreme devotion till she passed away.

         The Holy Mother upon whom the mantle of spiritual ministry and the responsibility of conducting the Ramakrishna- brotherhood fell after the Mahasamadhi (demise) of the Great Master, always prayed for and looked after the well-being of her spiritual children. The Mother did not make any distinction between the rich and the poor, the high and the low, the learned ad the ignorant, the monks and the householders, not even between the pure and the impure. Once addressed as a mother, she became a veritable mother to them. Needles to say, those who had the good fortune of receiving her unalloyed love and care even for a single day, could feel in their heart of hearts the profundity of her love and width of her vision. In all her works and conversations, one could find a beautiful mixture of the human and Divine. Rare is indeed such a luminous instance of a harmonious blending of life and actions in the annals of mankind.

         Sarada Devi’s life, as such, was not an accident in the cultural history of India, but a natural outcome of centuries of silent working of India’s manifold creative forces. She stands silhouetted today on the canvas of time as a triune personality wherein the wife, the nun and the mother have been beautifully blended. Her life has conclusively shown once again that Truth knows no limits of land, caste or creed and that spirituality is not the monopoly of men alone. It reveals itself in women as in men, when the moral stature of an individual is fully developed.

         Writes Sister Nivedita, ‘To me it has always appeared that she (Sri Sarada Devi) is Sri Ramakrishna’s final word as to the ideal of Indian womanhood. … In her one sees realized that wisdom and sweetness to which the simplest of women may attain. And yet, to myself the stateliness of her courtesy and her great open mind are almost as wonderful as her sainthood.’

         In pursuance of the behest of the Sri Ramakrishna she worked unceasingly for the good of all, irrespective of caste or creed, till she passed away on the 20th July 1920, leaving behind the hallowed memories of a dedicated life as inspiration for others to follow the ideal of renunciation and service.

         Chronology of Main Events related to Sri Sarada Devi's Life - Please Click Here.


SWAMI VIVEKANANDA

         Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practice meditation even from his boyhood, and was associated with Brahmo Movement for some time.

Principal Messsgae

         

Secretary Message

         

         The educational ideals of this institution are symbolized in the college emblem. The ‘Veena’ stands for the development of the Hand for the enrichment of life. The ’waxing moon’ suggests the steady expansion of the heart in love of God and of His creation. The ‘blazing Sun’ is expressive of knowledge that reveals things in their true light. A harmonious development of the Hand, the Heart and the Head is what is wanted for a fully educated young generation of women, each of whom will be a Kamadhenu, the milch cow of plenty and plentitude.

Vision of the Institution :

         The girls who enter the portals of this Temple of Learning should leave it as, “NiraiNangaiyar” – (“The Perfect Women”) enlightened with excellence in wisdom and social service.

Mission of the Institution :

The vision of the college will be accomplished

   By contributing to the society an appropriately educated, perfect young generation of women,

   By infusing spiritual and ethical values in the minds of the students,

   By achieving the all-round development of the willpower, emotion and cognition of the students through curricular, co-curricular and extra-curricular activities,

   By encouraging and enlightening the students for excellence in higher education, research, extension and development.

   By reaching the unreached population in social, intellectual, moral and cultural facets.

   By imbibing love on the motherland and an eager intent to invigorate her through active service with the sense of espirit de corps.

   By inculcating Unity in diversity and respect for all religions coupled with firm adherence to one’s own religion.

Srimat Swami Sadananda, Honorary President

Sri Ramakrishna Tapovanam.


Srimat Swami Divyananda, Vice – President

Sri Ramakrishna Tapovanam.


Srimat Swami Shudhananda, Vice-President

Sri Ramakrishna Tapovanam.


Srimat Swami Sathiyananada, Secretary

Sri Ramakrishna Tapovanam.


Yatiswari Neelakantaapriya Amba, Secretary

Sri Sarada Niketan College of Science for Women, Karur.


Srimat Swami Abhedananda, Member

Sri Ramakrishna Tapovanam.


Yatiswari Sarvanabavapriya Amba, Member

Sri Sarada College for Women, Tirunelveli.


Yatiswari Durgapriya Amba, Member

Sri Sarada College for Women, Tirunelveli.


Yatiswari Amirthapriya Amba, Member

Sri Sarada Niketan College of Science for Women, Karur.


Yatiswari Thavapriya Amba, Member

Sri Sarada College for Women, Tirunelveli.


Prof.(Major)P.Chandrasekaran, Academic Director

Sri Sarada Niketan College of Science for Women, Karur.


Dr.T. Manimegalai, Principal

Sri Sarada Niketan College of Science for Women, Karur.


Dr.M. Balamurugan

University Representative

Professor and Head Department of Computer Science & Engineering

Bharathidasan University.

Khajamalai Campus - 620023.


Ms.S.Kavitha

Vice Principal & Staff Representative

Head and Assistant Professor,Department of Commerce

Sri Sarada Niketan College of Science for Women,Karur.


Ms.J.Jeyanthi

IQAC Coordinator

Assistant Professor,Department of Commerce

Sri Sarada Niketan College of Science for Women,Karur.


Ms. T.Bhuvaneshwari

Office Superintendent

Sri Sarada Niketan College of Science for Women,Karur.

CODE OF ETHICS FOR RESEARCH SCHOLARS

   Details about the Papers presented in Conferences/Seminars should be immediately reported to IQAC with a Xerox copy of the certificate.

   For UG and PG projects, the students are expected to choose a topic on thrust areas and get it approved by the project guide/supervisor.

   In case of data collection for survey sampling or using questionnaire, prior permission has to be obtained from the Head of the concerned department.

   In case of plagiarism, the project work will be cancelled by the guide and the scholar has to rewrite and if necessary, re-submit her project.

   No part of the project should be copied from e-resources.

   The choice of a problem for a project in science disciplines has to be unique and non-repetitive and pertinent to the society, time and trend.

   The institution has framed the code of ethics for research-oriented activities at different levels in its campus viz. Paper Presentation in Conferences/Seminars/Research& Academic Forum.

   The research article must be the original contribution of the author; it must not have been presented or published in any other Conferences/Seminars organized anywhere inside the college campus or outside.


Research promotion policy

   Research, being one of the major functions of an institution, the college consistently motivates the faculty to undertake research projects, funded by UGC, CSIR, etc,and to do Ph.D.

   The college encourages the students to take up funded projects namely TNSCST etc. and provides the opportunity to present papers in conferences and seminars on and off the campus, and stimulates them to publish their findings in journals, proceedings, on-line journals and magazines.

   The college extends financial help to the faculty of self-financing courses for presenting papers and publishing articles by giving them 50% of the registration fee and proposed to sanction them sabbatical leave up to 10 days for submission of their Ph.D. thesis.

   The college facilitates the faculty members, research scholars and students to publish Papers in the journals published by the sister institutions (Pragnavani and Pratiba).

   The college has constituted a Research Committee, comprising of College Committee,Principal, IQAC, Dean of Research and Development, senior PhD holders and PG students.

   The college honours the Doctorates, Ph.D. guides, paper presenters, publishers of articles and books aptly annually to motivate them to achieve further.

   The college promotes interdisciplinary research by encouraging all the Departments to venture into interdisciplinary programmes and projects.

   The college renders financial assistance to each department to organize intercollegiate Seminars/Conferences and Workshops every year.

   The college takes steps to upgrade the Departments with sufficient number of Ph.D. holders to Research Centres and also to increase the number of research guides.

Best Practice -I :


1. Title of the Practice:

   Counsellor Scheme.

2. Goal

To plan Personal and career goals of students :

   To enhance presentation, written and oral communication skills.

   To strengthen general aptitude test/technical quiz proficiency.

   To enforce leadership qualities

   To practice resume writing and preparations for mock interview.

   To facilitate overall progress of students during her graduation.


3. The Context :

   In the teaching learning process, which enhances the technical knowledge of students, Institute has given well modern smart class and language laboratory for the overall personality development of the students.

   Through this scheme- institute has developed the different aspects of personality developments, Communication Skill, Presentation Skill, Team Work, leadership qualities, resume writing, etc. and make them ready to face the challenges in industry.

   The objective of Institute to implement mentorship scheme is to provide training and guidance to undergraduate students in all disciplines.

   Faculty who serve as counsellor make a valuable contribution to the education and training of undergraduate students interested in hands-on experience in different activities. Students judge the experiences primarily by their interaction with their mentors. Thus, the role of faculty member in scheme is crucial to the program‘s success.


4. Practice :

   Counsellor meeting is conducted once in a month. Various activities like career goal setting, presentation skill, communication skill, resume writing, aptitude test etc. are conducted in the meetings.

   Along with these activities, counsellor has to keep the academic record of the counsellor allotted to her in terms of their monthly attendance, academic results, co-curricular participation within and outside campus etc.


5. Evidence of success :

   The evidence of success of this system is reflected through the overall personality development of students.

   Those students who had lack of confidence, weak in communication, poor presentation skills, were observed having marginal improvement in the lacked areas when they came to final year.


6. Problem Encountered and Resources Required :

   The institute being situated in rural area the students are not that much exposed to the current scenario. To overcome this scheme play an important role by making them aware of the same.

   To mould the students ‘mentality towards improvement in their personality without hampering academics was a difficult task.


Best Practice -II :


1. Title of the Practice:- Students’ Participation in Department Activities :


2. Goal :

   To improve personality, communication skill, awareness about different types of competitive exams such as TNPSC, Bank Exam etc.,

   To create awareness about sports and physical fitness in life.

   To conduct useful technical seminars & workshops as per the current industry need.

   To organize various activities like programming contest, technical quiz, debate competition, personality contest etc. which will not only enforce the technical abilities and knowledge among the students, but also mould the overall personality skills of the students.

   To motivate to participate in events like project competition, paper presentations etc

   To develop awareness about participation in different events held at, national and international level


3. The Context :

   It is platform for students to participate actively in the activities conducted by student’s associations. As per scheduled in the college calendar these associations are working on methods of ―for the students, by the students and from the students.

   Each department of college has its own students ‘association and college also has its own students ‘association called as students Council.

   In the association students may works as volunteer on post such as Chairman/president, Vice President, Joint Secretary, treasurer


4. The Practice :

   After formation of association the activities are planned for a semester. While making plan different suggestions from student and faculty members are considered in a meeting. For every activity a team is formed including a faculty and students.

   The team is responsible for conducting the activity. Students associations are planning for at least many activities each year and such activities are sports, technical activities.


5. Evidence of success :

   The Students who are participating in activities are appreciated with certification and prize. Circulars has been circulated through college about conduction of activities so that students can take active part in activities.

    Students involvement: Students are actively participating in different activities, it makes a positive improvement in students like personality development, communication skills, management skills, programming skills etc.

    Teamwork: As students and faculty work together, it builds team spirit among students. It also helps for faculty since students are having innovative ideas. Bonding is formed among students and faculty. It helps in many perspectives for students.


6. Problems Encountered and Resources required :

   Students are hesitating to take part in activities because of lack of confidence and daring. They are feeling burden of academics to participate in activities. To motivate students for participation is challenging task.


CODE OF CONDUCT IN THE INSTITUTION


Code of Conduct for the Principal

   The Principal should be a dynamic and democratic.

   To acknowledge appropriately the academic excellence of the staff.

   To be unbiased, respectful and cordial with all stakeholders.

   To Convene council meetings for institutional development and recognition.

   To encourage the Departments to organize conferences, seminars and workshops.

   To facilitate good rapport between the management and the staff.

   To give academic freedom to the faculty members.

   To listen to and redress the grievances of stakeholders.

   To monitor activities of the College.

   To take interest in introducing new courses in thrust areas.


Code of Conduct for the Faculty Member

   To be friendly to the students and not behave in a vindictive manner towards anybody.

   The Faculty Members should maintain decorum and set a good example to the students.

   To be a good counselor and facilitator in guiding the students.

   To consider the rights and dignity of the students in expressing their opinions.

   To dress modestly and neatly with proper haido.

   To encourage the students to participate in curricular, research and co-curricular activities.

   To meet the students after the class hours if needed and guide and teach them.

   To treat the students impartially regardless of their caste, creed and religion, political, economic and social characteristics.


Professional Ethics for the Faculty

   The Faculty Members should Report to duty in time and sign the attendance register in time.

   To avoid using cell phones while taking classes.

   To complete the syllabus in time and be accountable for good results.

   To cooperate in the formulation of policies of the institution.

   To cooperate with the authorities for the betterment of the institution.

   To help, guide, encourage and assist the students in their curricular, research, co-curricular and extra-curricular endeavours.

   To perform duties in the form of teaching, tutorial, practical, seminar and research work conscientiously with dedication.

   To recognize the difference in aptitude and capabilities of the students and meet their individual needs.

   To refrain from undertaking any other employment and commitment including private tuition and coaching classes.

   To wear always identity cards while inside the college premises.


Code of Conduct for Non-Teaching Staff

   Non-Teaching Staff should sign and report to duty in time and remain in the campus during the working hours.

   To avoid using cell phones during working hours.

   To be conversant with the rules and regulations of the institution.

   To behave with dignity and decorum with stakeholders and visiting guests.

   To dress neatly and modestly.

   To have updated knowledge on computer operations.

   To make arrangements to the works assigned while on any type ofn leave.

   To respond to students’ enquiries with concern and ensure all possible help.

   To treat the students impartially regardless of caste, creed, religion.

   To wear identity cards while inside the college premises.


Code of Conduct for Technical Staff

   Technical Staff should be present in the laboratory during working hours.

   To assist the staff-in-charge in the preparation of Demonstration/model/trial practical required in the respective laboratory.

   To be thorough with all the experiments conducted in the laboratory.

   To dress modestly and neatly.

   To help the staff members during stock verification and in maintaining the stock register.

   To keep the equipment and the laboratory neat and tidy and to maintain all devices aptly.

   To refrain from undertaking any other employment and commitment.

   To report about the non-functioning equipment to the staff-in-charge.

   To respond to students’ enquiries with concern and ensure all possible help.

   To switch off fans and lights and lock the doors and windows after the classes are over.

   To treat the students impartially regardless of caste, creed, religion, political, economic and social characteristics.


Code of Conduct for Students

   In case of sudden illness or other unforeseen circumstances students should submit application for leave through somebody or by a phone call or message to HOD/Counselor.

   Students must attend the meetings organized by the college and maintain strict discipline.

   Students must obey the rules and regulations of the college and hostel.

   Students must wear ID cards inside the campus during working hours.

   Students should be inside the classroom on time.

   Students should dress modestly.

   Students should keep the campus clean.

   Students should maintain strict discipline in the class room and the college campus.

   Students should not bring Cell Phone to the College.

   Students should not indulge in the unethical act of ragging.

   Students should not loiter on the campus during class hours.

   Students should not scribble on walls, doors and furniture.

   Students should respect and support the college ethos.

   Students should submit applications for leave duly signed by the parent or guardian or Deputy Warden to the Head of the Department.

GOVERNANCE & RESPONSIBILITIES


Governance & Responsibilities Download Link
Governance & Responsibilities Report    Click here to Download

SWAMI CHIDBHAVANANDA


         Swami Chidbhavananda (March 11, 1898 - November 16, 1985) was born in Senguttaipalayam near Pollachi in Coimbatore District, Tamil Nadu, India His parents named him 'Chinnu'. He studied in Stanes School, Coimbatore. He was one of the two Indians in his class, the rest being British. His parents wanted him to go to England after completing his degree in Presidency College, Chennai.

         While making arrangements for his travel abroad, he came across a book about Swami Vivekananda's philosophy. The book had a profound impact on his mind. He hand-o-rightted visiting Ramakrishna Matt in Mylapore often and had discussions with Swamijis. Finally, he decided to become a sanyasi and went to Ramakrishna Mission in Belur, West Bengal. His guru was Swami Shivananda who was a direct disciple of Ramakrishna Paramahamsa.

         As per the wish and advice of Swami Sivananda, he returned to Tamil Nadu and established an Ashram near Ooty. In the early forties (1942), he established the Ramakrishna Tapovanam in Tiruparaithurai, Tiruchi district. Since then, Tapovanam has established several educational institutions in Tamil Nadu and propagates the ideals of Ramakrishna and Vivekananda through religious and social activities such as book publishing.

         Swami Chidbhavananda has authored more than a hundred books in Tamil and English. His books address a variety of topics ranging from deep philosophical enquiry to contemporary social life.

         He has written a lot of dramas based on ancient Hindu scriptures that are performed by Students. His commentary on the Gita in English and Tamil has been praised. Swami was died in 1985.